HERBERT'S DEVOTIONS: OR A Companion for a Christian.  
CONTAINING, Meditations& Prayers, fitted for all Conditions, Persons, Times and Places.  
Either for the 

Church,  
Closet,  
Shop,  
Chamber, or  
Bed.    
Being seasonable and useful for these sad unsettled Times.  
In chains of Love,  
My Heart above  
be found  
fast bound.  
LONDON, Printed for Simon Miller at the Star in St Pauls Church-yard. 1657.   

To the Learned, Pious and Reverend Pastors, Elders and Deacons of all the French and Dutch Congregations in great Britain.  
Gentlemen,  
TO you, whose zeal is great and wise, for the perfection of Christs Church, I present my Meditations. To you, whose piety is real and constant, I Dedicate my Ejaculations. If you esteem them as they are, good( though perhaps weak) helps, for mans spiritual growth, you shall receive them courteously, read them judiciously, and earnestly commend them to your Wives, Children, Friends and Servants; praising, praying the Lord, for his past and future mercies to me  
Your sincere Friend and humble Servant, W. Herbert. London, Novemb. 5. 1647.   

THE PREFACE.  
OLd Grecians did wisely, to put their Children to those trades, which they did most fancy: for though all men be of one nature; yet they are not all drawn with the self same pleasure: but some do delight in one thing, whose contrary others affect. He is then wise, who can follow his particular inclination, chiefly when reason approves it, and religion is his object. I might perhaps have in my Youth, produced some fruits of wit, had not my Teachers hindered me, to attain then to that knowledge, which( as they said) they did foresee, should withdraw me from them to a contrary Religion called by them heresy: for since I knew myself, I had always a great desire, to adorn my mind with knowledge, and to commit my conceits to paper; that I might find them there, when my memory should lose them. Now of conceptions I hold those the best, which God inspires to make us good. Such I greatly esteem, and God grant, I love them till death. Since then I am in this country, in which 'tis lawful to be good, and where goodness is taught by examples and counsels; I think it very convenient, to lose no occasion of aspiring unto goodness and piety, by the description of those thoughts, wherewith God doth daily bless me. They may do me much good in reading them sometimes, and perhaps serve some friends, to whom I'll communicate them. Besides, my intention is to leave them to my Issue, for helps unto wisdom, virtue and godliness. I have in other books divers matters for instruction: but this chiefly contains precepts for devotion, and digested Meditations upon many subjects, which( in my opinion) may give both light unto the mind, and heat unto the affections of my posterity, I may now say of the public: for sith this Book is licenced for the press, I hope, thousands shall find in it( besides many points of belief) such prudent rules to order their affairs, such Christian helps to raise nature above her element in her daily operations; that blessing the most gracious God, who hath inspired these conceptions into my heart; they shall gladly behold, and cordially receive this Devotion as theirs; theirs by my donation, and theirs again by their imitation, till Gods Spirit working effectually with theirs, shall make them fly higher then my region, and so leave me behind in speculation and practise. And here I would commend my religious labours to the pious Reader, him to the Lord, and so end this Preface; but that I must in charity warn him not to suffer any, to cheat him of my gift: for I suppose, there are many persons, who will( if they can) persuade him to slight it, upon divers pretexts, according to their various affections.  
One will tell him: My Devotions are vain, because there are many far better penned then mine.  
Another: that I have too many Meditations and Ejaculations on one subject.  
A third: that this Devotion being mine, he hath nothing to do with it, as that which is not fit for him.  
A fourth: that these and all other printed, yea premeditated prayers are altogether unlawful.  
A fift: that though they be good in themselves, yet they are stint prayers, and so ties on the Spirit.  
And so these whisperers shall defraud my Reader of his right in my gift; unless he be truly Wise and Pious: which all men being not, chiefly in this Generation, in which folly and impiety reign, I must give here some antidotes against all these poisons. Let then the Reader hark to me, and mark thus my defence, or rather Truths apology.  
First, I make Devotions, although there be many, which may be said to excel mine, because those are not mine, and that I will do more( though not better) then those persons, who have preceded me in time, learning and piety. He's a provident Child, who improves his Fathers estate.  
Secondly, I compose many upon one subject, because subjects are not always the same to me, or I varie in the subjects. All nights are not alike to me. I Awake not daily in the same case or temper. I red not always the same books, nor books on one subject. I Eat not daily the same meat, nor with the like appetite. My Conversation is various; so are my talks, Mirth and sadness, Love and Hatred. I might run thus through all other subjects, which yet suppose to be always semblable, yet I will have diversity of thoughts, and choice of affections: for, as my appetite cannot be set long on one sort of meat, but desires some variety; so my mind should be cloyed with one conception or prayer. Besides, my intention in this composition being to give precepts or directions for a prudent, virtuous and pious life; I conceive, this can not be done so conveniently in one article, as in many. If on the contrary unto the second Objection, any wise man shall think, he could find more and better conceits then these are; I wish, he will believe, I am both willing that he should, and well persuaded, that he may: for, I myself( although foolish and ignorant) could( with Gods help) have done better, for the amplification of matters, and invention of new Conceptions and Subjects, if I had not rowed against wind and tide; forcing my 
This word ( Pen) makes me remember a mistake in the short and small lines of the 104. page., where pen should be instead of tongue. Who knows, that David called his tongue the pen of a ready writer, shall not esteem that a great fault.  pen to writ, not when my wit was quick( if ever it was so) and my mind most tranquil; but when I was well occupy'd in an unpleasant profession, or could steal some minutes from it. Besides, other subjects and conceptions being not fit for every man in general, but in particular, in regard of some public or private calling, are intended by me for other Devotions, which both time and leisure may( with Gods assistance) produce, if these be gladly entertained: so that both sexes shal then severally find Directions, for a discreet and godly life, in every Age, Relation, Vocation, Estate.  
Thirdly, although this Devotion be mine, because composed by and for me: yet every man may challenge it, because given to the public. 'tis true, I made it first, for mine own private use, because I would not be like the ox, ploughing always the ground for other men: yet I suppose, that what is fit for me, as I am a Christian, is convenient for any man of the same holy profession. What is fit for me in particular, or for few of my 
What this condition is and was, may be known hereafter, in one of my Colloques.  Condition, or of some vocation, as Physicians, Lawyers and Historians, in whose names I speak once in the title Writing, may be easily observed; and who is judicious, may find with great facility what's convenient for him. But printed Devotions being of late cried down by zeal without knowledge, or by knowledge without honesty& piety, as unlawful& abominable to right Christians, I say.  
Fourthly, they were otherwise reputed in the Jewish and Christian Church, 
Concerning prayers ex tempore and premeditated, See my Catechism, Quest. 1139. &c.  whose ancient and constant practise should be sufficient to condemn the censurers of Liturgies. If yet they slight this old and religious custom, and will not consider with fear, That God himself appointed a form of blessing to Aaron and his successors: That Moses, David and other holy men composed psalms to be sung in their Congregations: That John did teach his disciples to pray: and finally, That Christ the eternal wisdom of God directed his in that duty, and left them a short and perfect prayer: I shall take it for no disgrace, if they approve not mine. Nay rather I might suspect them as foolish and erroneous, if commended by those persons, who with intolerable impudence disdain to pray God in the words of Christ, in whom only he is well pleased, and who is or should be our only light, way, truth and life.  
Fiftly, I give not my prayers for limits to any, but rather for dilatation: for in them I may teach many, yea thousands of them, who despise such helps, to have pious conceits upon divers subjects, in which yet they did never find any religious thoughts; no, not so much as moral instructions. Who teaches me to gain 10. li. on a bargain, shows me( if I have any wit) to profit upon more. Neither Gods spirit, nor mans ought to be tied: nay they cannot be so. The first is infinite,& like the wind blows where he lists: the second free and quick, yea so quick in his devotions, that for want of pious matters, he flies often upon worldly affairs. Is it not therfore good, to give him work enough in religion, and please him with godly variety? Truly, I think, it is; and that as many as are perfect, are thus minded. But because I know, that many are otherwise minded, I pray God in Pauls words, to reveal even this to them.   

Interpretation of hard words.  

ADdict, give unto.  
Adhere, cleave.  
Adulation, flattery.  
appetite, desire of meat.  
Avare, covetous.  
Cogitations, thoughts.  
Complice, fellow.  
delicate, dainty, tender.  
deride, mocker.  
Dictat, rule, direction.  
dignity, worthiness.  
Dilatation, enlargement.  
domestic, of the household.  
Extinguish, put out.  
frugal, thrifty.  
Fruition, enjoyment.  
Illuminat, give light.  
Incite, move, provoke.  
Indissoluble, which cannot be loosed.  
Intellect, understanding.  
Irregular, without rule.  
levity, lightness.  
maturity, ripeness.  
maxims, principles, general rules.  
Mendicitie, beggary.  
mollify, soften.  
Nocturne, nightlie.  
penury, poverty.  
Peregrination, pilgrimage.  
Postpose, to set after, esteem less.  
Precede, go before.  
Precursor, forerunner.  
Premeditate, think before.  
Preposterous, out of order.  
Primarilie, first.  
Profound, deep.  
pusillanimity, want of courage.  
Quadripartit, divided into four parts.  
Rudiments, beginnings.  
Semblable, alike.  
Subordinat, under another.  
tranquil, calm, quiet.  
Voluptie, pleasure.   
See the Table of the Titles, at the end of every Book or Part.   

HERBERTS QUADRIPARTIT DEVOTION. For the Day, Week, Month, year. THE FIRST PART. FOR THE DAY.  

His Waking in the Morning.  
1 I Have sweetly restend this night, free from terrors, sights, noises, dreams and pains, which afflict many men; and from those nocturne sins, which pollute many more, both in soul and body. I then lift up my eyes, and open my heart and mouth to thee, gracious God, giving thee cordial and verbal thanks, for thy favours to me. I aclowledge them such, mere favours to thy poor servant, and unworthy creature, who therefore vow thee all love and service. Accept, confirm my vow.  
2. How many men have lost their lives this night, or lead them in fear and sorrow; whilst I have slept soundly, and refreshed my body? Then let my soul praise now her preserver: And thou, good God, receive of me what thou hast given me, ●●thankfull heart for thy favours, a joyful mind for my preservation, and a pious resolution, to love thee sincerely, and serve thee faithfully. This I willingly offer thee for morning sacrifice, without either reservation, or power of revocation.  
3. This night hath been unpleasant to my thoughts, and unquiet to my body: yea, I have done both sleeping and waking what hath displeased that glorious God, by whose power I live. The troubles or fears of the mind, the distemper or pains of the body, the sins of both, and causes of those troubles, feare●, distempers and pains are the motive of my present humiliation and supplication. Acknowledging therefore myself a vile sinner, and a weak thing; I pray thee, holy and great God, to be gracious to me, in the remission of my sins, and in the donation of thy comforting spirit, by which my whole person be sanctified for thy service, and strengthened for mine own affairs.  
4. Have I not slept enough? Why then do I delay to rise? Will I now make my bed a grave of corruption, and not a place of rest? The Lord forbid. I have been made for other ends, then to sleep out the time, which is due to action. O then, my God, help me to resist slo●●b, and rise now cheerfully, to follow my calling.  
5. Yet a little sleep, a little slumber, a little folding of the hands: but this little may procure great, a little sleep great poverty: for, who loves that, shall come to this. I'll then unfold my arms, stretch out my lims, open my eyes, rise, work; that I be satisfied with bread. Yet I may rise early, and sit up late in vain; Unles, O God, thou bless my diligence, care and labour. I then beg thy blessing on them and me, which I wholly dedicate unto thy glory.  
6. Fie, fie on the sluggard. He should be sent with a good whipping to the Ant, to consider her ways, and so be wise. Indeed since man lost the right use of his reason, he may well learn of those creatures, which do not know, what reason is. Ants, Bees and such small things may teach him to order his family and common-wealth, and so to humble his proud thoughts, considering, sin hath made him inferior to his underlings. I aclowledge this truth, O God, and since my great Sun is eclipsed, I will gladly borrow some light of these earthly stars, and in them admire thy wisdom. Make me a docible scholar to their natural instructions, and from them raise me to a higher school, thy holy and most perfect word.  
7. Now my flesh is refresh't, and begins to rebel. I feel lustful motions, which( unless they be quail'd) shall defile the body, and make the soul guilty. What shall I do in this case? I will quickly get up, and give her some hard bone to gnaw, thus to keep her busy, for idleness breeds wantonness, and lust is fomented in down. In the mean time cool, O Lord, this heat with thy grace, and as a nail doth expel another; so let the fear of an eternal fire quench the flames of sensuality, and abate carnal lust.  
8. What makes me thus wanton? Good diet and full sleep, plenty, ease, pleasures, strength and health. Should I( as thousands of poor men) want all these things; or some of them, as many of the greatest sort, my flesh should not be so lusty, as I with grief find her. Were I half starved, on a hard and could floor, or in the open fields, crossed in all my desires, weakened by long disease, burnt with fevers or plague, tormented with the ston, gout and the like: then I should groan and cry unto my God for help. Should I do so? Then since I am not so, and know, that these blessings of plenty, ease, pleasures, strength, health proceed from God, I must sing praises unto him, yea my flesh must rejoice in him. If I do otherwise, listening to the lust of the flesh, I prove myself an ingrat wretch, and so may draw curse for blessing, penury for plenty, trouble for ease, grief for pleasures, infirmity for strength, and diseases instead of health. Then I will not do so, not take delight in these thoughts or motions: for those things should torture my flesh, and vex my spirit. Nay rather I will not do so: for thus I should offend my God, who commands me inward and outward purity. Thou, who commandest, give to obey. Thou, who delight'st in pure minds, and chast flesh; make mine such as thou lov'st. Thou Christ, who didst assume our flesh, yea whole nature, let me not henceforth defile that in me, which thou hast purified in thee, and forgive me all my past pollutions.   

In Opening his Eyes.  
1 I See before my eyes th' effects of Gods mercy, myself alive, and my goods safe. Then I lift up these eyes to thee, and with them my heart, gracious God, acknowledging thy love to me, and offering mine to thee.  
2. My eyes are open, yet I see nothing, for want of light. The Sun hath not yet wholly forsaken th' other part of the earth. So it happens inwardly to thousands, yea to millions of men. They have curious and acute wits, grave and judicious intellects, yet cannot see what belongs to their salvation, because they want that light, which fully shines on us, the word of truth and life. O God, let this Sun rise to them, yet never set to us. sand thy Gospel to them, yet let it still remain with us, and chiefly with me thy servant.  
3. Sith the eyes of the Lord are upon the righteous, for care; this must fix his upon the Lord, for hope and dependence. Though I be a sinner, yet my eyes are on thee, my God: I expect all good things from thee, and will be ruled by thee.  
4. All things are vanity, yet I will, and do pray, Lord, turn my eyes, from beholding vanity. Must thou then make me blind? No, but I pray thee, not to permit me, to set my affections on vanity; or to turn into vanity, what thou hast made for excellent and necessary uses.  
5. Strengthen, O God, my carnal eyes, that I daily see thy wondrous creatures, with love and admiration; read thy converting word, with delight and profit; look prudently to my affairs: and open my spiritual, that I may behold marvelous things out of thy Law.  
6. The wise mans eyes are in his head, sees afar off; and wisely considers all things: but the fool walketh in darkness, hath no foresight, no judicious counsel. Make me, O God from foolish wise, and wise with honesty.  
7. Truly the light is sweet, and a pleasant thing it is for the eyes, to behold the Sun: yet these eyes must not be too bold with it, not staring 'gainst the light, as soon as we awake; but by few turns being open and shut, thus to preserve their strength. We must do so with knowledge and wisdom; not presume to get all at once, but by degrees: in infancy feeding on milk, the first rudiments of knowledge: then on stronger and stronger meat, higher maxims of art, and mysteries of religion. Lord, let me seek knowledge, according to my capacity: give me capacity, to conceive what I ought, chiefly, concerning thee and me; and make me wise unto sobriety.  
8. As the eyes are the windores of the soul, it concerns her to look to them; least death enter by them, and so kill her. My God, preserve my eyes for the safety of the body, and make my soul so watchful over them; that neither gift blind them; nor beauty 'allure them lewdly; nor vain honors make them lofty; nor brotherly prosperity envious; and if they have been such, as I confess it with sorrow, pardon their transgression.   

In Shifting his Shirt.  
1 THere is such corruption in man, so much pans in his flesh, that unless he use much washing, rubbing, linen; he shall be offensive to himself and others. I will therefore take care of the purity of the flesh, not forgetting that of the soul. My God, let me not be like the cups of old Pharisees, clean without, foul within: or like the apples of Sodom, faire and pleasant in the outside, but rotten inwardly. purify thou my soul, and make her sound and sweet, by the graces of thy right Spirit; and so let likewise my flesh be, both sound and sweet.  
2. nasty persons are not fit to live amongst men: for, man should be a pure creature both in body and soul, if he would, could follow the dictat of reason, concerning the body; and the rules of Gods word, for the purity of the soul. Give me, O Lord, to follow both. Let reason direct me in natural actions; thy word guide me, in spiritual operations.  
3. This Shirt is foul: therefore I put it off, to put on another, which is both sweet and clean. Could I do so with the old man, how happy should I be! My hearts inclinations are nought, his corruptions most foul, old Adam is hide there. But thou, my God, who didst cast him out of Eden, help me to put him off, with all his vicious works; and to put on the new, thy Son Jesus, with his divine virtues.  
4. I put off this foul Shirt, but for a little while. When it is waked, I'll put it on again. Time is coming, in which I shall leave this corruptible flesh; but God, in the last day, shall restore it again to me, immortal. Grant, sweet Jesu, it be also glorious; and therefore make me here steadfast in faith, abundant always in thy work, and looking still for thy coming.  
5. Now I am as naked, as I came from the womb. O no: I have now more, then I brought thence. I had then but one sin, and now I have thousands. Yet, why should I say so? Have I not truly grieved for them, and hath not God forgiven them me for Christ? Then I am free from them: and then again, I must be thankful and careful. Make me both, my good Lord; thankful for thy mercy, careful to avoid sin, yea the lest occasion of it.  
6. While I put on this Shirt, cloth me, O God, cloth me, I beseech thee, with the precious rob of Christs Innocence; that I be not naked before thy glorious majesty. endue me with knowledge, righteousness, holiness.  
7. This Shirt refreshes me, because 'tis clean, sweet, warm. Gods grace is such unto the soul, and makes the soul such as it is. O then, my God, let me now feel thy grace, to work in me these blessed effects. Let thy face shine on me, and be thou gracious unto me.  
8. Have I not many Shirts, and other changes of garments, while many go naked, or not clothed sufficiently for the weather, or according to their quality and merits? If it be so, I will spare of my abundance, chiefly to them, who deserve well of Church or State. Let not, O God, the rich permit, that the poor go naked, or those in rags and course garments, whose learning, virtue, piety adorn thy Church, and grace our State.   

His Rising.  
1. I Rise, to follow my calling, and my chief vocation is to serve God, sith I am his professed servant. O then, my God, grant, thy service be my principal care: and as thou art gracious, accept my works, yea endeavours; and pardon my imperfections, yea grievous transgressions.  
2. I Rise, but shall speedily fall, unless God support me: for, nothing can subsist without his providence. Withdraw then not thy gracious hand from me, O God my only supporter.  
3. I am( by Gods help) on my legs; but in what posture is my soul? Creeping on earth, or flying to heaven? Lying in 'vice and sin, or standing in virtue and grace? If in the first, raise her, my good Lord, and pardon her sins. If in the last, assist her in her flight; that she fly still higher, and never fall.  
4. Now legs, look to yourselves. do, like good servants, your duty, to carry the body in modest postures, and to good companies. Grant, gracious God, I remember with shane and grief my past and sinful ways, which I beseech thee to forget: and then I think o wisely upon the present and future, standing not in that of sinners, but humbly turning now my feet to thy testimonies.   

His Dressing.  
1 shane follows pride, and confusion is the usual end of ambition. As long as man kept his distance from God, he was both glorious and content: but when he would go too near his Maker in knowledge, shane sat upon his face, and spread itself upon all his outside; while within sorrow filled his heart, and fear possessed his mind. Then the flesh begun to bear sway; for, Adam sought to adorn her, little caring for the spirit: since then he hide himself from God, who could repair what man had marred. Lord, let me not do so. Let me first seek the souls ornament, thy saving grace and those Christian virtues, thou dost command me in thy word: then let me provide those garments, which may cover my shane, and shelter me from the weather.  
2. The first garments our parents had, were aprons of fig-leaves, and coats of skins: this last( belike) being made by God, to show, how pride had made those like beasts, who would be as gods. Though our attire be more costly; yet it should still represent us our fall, from a blessed to a cursed estate. Let, O God, mine do so. When I put on my clothes, let me think on my sins, which( when I was immortal) made me subject to corruption in the body, and unto damnation both in body and soul, unless in mercy thou sav'st me.  
3. It is hard to leave old customs. As pride was mans first sin; so we can hardly put it off. Rather 'tis fed by us, both inwardly and outwardly; inwardly, with conceits of blood, wit and virtue; and outwardly, with beauty, strength, riches, attire: and of these, the last is the worst: for, in that we glory in weeds, we show, we sorrow not for sin, the first cause of garments. O God! let nothing make thy servant proud; chiefly, let me not take for foundation of my ostentation, the mark of my parents disgrace.  
4. Why are men so busy, in seeking curious apparel, to cover a dunghill? Indeed I cannot much blame them; for, in that they imitate God himself, who in the frame of our bodies doth hid our inward parts, as unpleasant unto the sight; and least perhaps we should dislike our old mother the Earth, attires her with flowr's and green grass. Our fault is, that with proud excess we vail our nakedness. Lord, keep me from these sins, and grant, I desire no more clothes, then need and decency require.  
5. Man is made of soul and body, a noble spirit and a vile flesh. The body ought to serve the soul; for the sense should yield to reason. Yet it happens quiter otherwise; for, vile flesh rules, and noble spirit obeys. At least the body hath the best. I have slept long, and I am long to make myself ready, though I will make as much hast, as I can: then I must walk, play, eat and work, for the pleasure and profit of the flesh, whiles the poor soul lies still unregarded. Yet it shall not be so. I will spend some time upon her, in reading books, to increase her knowledge; and praying God, to obtain grace. Yea since the soul may be busy, while the body is in action; rest and lye still, whilst he is in motion, I will take care, that in the midst of my occupations, she think often on God, speak unto him, and hear what he says unto her. O Lord! bless this resolution, and grant, this day I look so well unto myself, that the body be subject to the soul, the soul faithful to thee, and both beloved of thee.  
6. Now I must wash my hands and face, and see, all things be decent about me. In the mean time, speak thus my soul, unto thy God. O Lord! cleanse my soul heart from 〈◇〉 impurities; and so replenish it with grace; that it enjoy and feel continually thy gratuit and preventing love: and so likewise bless my body and external actions; that all persons like me, nor with an eye of flesh, to stir their lust; but of the spirit, to mark my courteous behaviour, virtuous and religious conversation; to give thee the glory of them, and endeavour to follow me.   

His Looking in a glass.  
1 Where's the mirror, in which I may see, how I look; seek in my face marks of health or sickness; tokens of joy or grief, and whether it be clean? I see all things are well, as far as this glass can show me. But how are things within? How fares my heart? In what case is my soul? I must examine this; and if I will consult my God, he will tell me: and if I read wisely his book, I shall see there my spiritual estate. I'll try that presently. I will read it, then pray; yet pray a little, ere I read. My God, show me what I desire, and if the sight be not good, make it so: and if good, perfect it. If my soul be diseased, heal her; and if well, maintain her in health. Cleanse her from sin, adorn her with thy grace.  
2. This glass flatters, and so 'tis fit for me: for, I flatter likewise, great men, for preferment; the rich, for help; the strong, for fear; the faire, for love, or perhaps lust. But what baseness in the adulator, and what folly in the adulated? The first sells the truth and his own credit, for a dish of pottage: and the second is cheated of the truth, by a flattering tongue, which charms his eyes and heart so powerfully, that he believes the contrary of what he sees, feels, knows. If then I do flatter others, and love to be flattered, am I not a base fool? And if I do flatter myself, imagining me faire, virtuous, gracious, when beauty, virtue, grace are more remote from me, then the globe of the Sun: what shall I say, I am? Worse then any mad man, and more blind then a Mole. Then I may say so now; sith I have often flattred myself thus: for which being ashamed and full of grief, I pray thee, Lord, to be gracious to me, in the free remission of this great transgression, and future prevention of this base, foolish and mad 'vice. O let me not flatter others, and let not others flatter me: or if they do't, let me not regard their false words, but show them my strong aversion of their base ways, by a sincere acknowledgement of my infirmities, and diligent flight from their company.  
3. This glass represents me faire or comely, with that due proportion and right colour, which many thousands want. So it gives me a double lesson, of virtue and gratitude: for, sith I am faire in body, I must not be ugly in mind; and sith my beauty comes from God, I must render him thankes and love. I do so now, most glorious Spirit, who art the first and chief beauty; I thank and love thee hearty, for my amiable feature; beseeching thee to beautify my soul, with all moral virtues, Christian graces, and to free my heart from those vanities, which are inherent to beauty.  
4. What homely face have I? How course, yellow or tawny my skin is? If I am in myself, as this glass doth represent me, I am a good remedy against love. I should say against lust: for, who is wise, will not love me the less, because I want fading and deceitful beauty: sith I am Gods noble creature, who( belike) made me thus, to show his infinite power and wisdom, in our diversity. I will not then repined 'gainst him, but rather aclowledge his love, in making me not less perfect and lovely: for, he might have made me a Toad, or a Hedge-hog. I will neither borrow the help of art, to counterfeit beauty: but will study to have that inwardly, which I want outwardly. I'll make provision of virtue. I'll beg of God humility, meekness, prudence, temperance, justice, fortitude, faith, love. If I have these, am I not faire enough? O then, my God, give me these and all other graces, to cover my corporal imperfections. Give me an upright heart in this crooked body; pure affections, and sweet disposition, that my squint eyes and stinking breath be not so offensive. Be thus gracious to those, whom thou hast made like me; and let me and them be to the perfect in outward shape, motives of compassion, and not subjects of derision. Direct us all to the possible and lawful means, to rectify what is amiss in our bodies: or if there be no means, then give us patient hearts, to remain cheerfully amongst th' outward vessels of worldly dishonour; till that time comes, in which the world shall see by our glorious resurrection, that we were truly vessels of honor.  
5. How fresh am I? What fine colour doth my young blood give my smooth skin? And so, how fresh are Roses in their buds; yet how soon do they fade? Not so soon as my life may do. I will not then trust in the strength of youth, thus to addict myself to voluptie: but rather employ it to the service of its giver, beginning now to bear his yoke. My God, put it about my neck, and thy bit in my mouth; that I run not away from thee. Let me not look upon long life as a pretext to carnal liberty, but as faire opportunities, to manifest my gratitude to my bounteous Maker, by a long and faithful service. Shall I now live lewdly, because I may live long? Nay rather, I must live better; because if I live long, it is by thy mercy, and mercy must not be abused: otherwise justice succeeds it. O let thy mercy continue, in preserving these holy thoughts, and fortifying me, against all temptations and occasions of sin.  
6. Fie on this dead colour! How dull and dim is now my sight? how black and rotten all my teeth? and how full of wrinkles my face? Well, well. All these tokens are good. The more wrinkles I have, the fewer dayes to live. My weak sight declares me, I am nearer my journeys end, if I lose not the way, by looking too much on this flesh, and excess of love to this world. If I do so, I am a wretched fool. Then, my God, let me not do so. Give me grace, to bewail the follies of my youth; wisdom, to take now better course; fortitude, to overcome all opposition; perseverance, to end it happily.   

His Morning prayer.  
1 THough we be commanded, to pray always, as always having need of God, 
Seek the Prayer● for the Lords Day in the Weeks Devotion.  and may in all modest postures adore him in spirit and truth, who is both an infinite Spirit, and the eternal Truth: yet we may have special times and postures, to testify our submission to that great God, and dependence on him. All mornings and evenings are the fit times for daily sacrifice; and kneeling is a convenient posture to offer it in all humility. I now then bow my knees before thee, glorious God, confessing my baseness, and acknowledging thy greatness. I am weak, and thou art mighty: I am sillie, thou wise: I sinful and injust, thou holy and righteous: I poor, thou rich. How then dare I present myself, before thy majesty, in my rags, pans, folly, weakness? Nay rather, what should I do else? Must not the poor beg of the rich, that so they be relieved? Must not sinful, injust persons frequent the holy and righteous, to learn goodness in their conversation? Must not fools resort to the school of the wise& prudent, to know wisdom and instruction, and perceive the words of understanding? Must not the weak lean on the strong, adhere to the mighty, to find support by them? Yes certainly. I must therefore approach thee now, by holy desires of my heart, from whom I have often withdrawn myself, by impure affections, wicked actions. look now, my God, upon this poor beggar. Thou art rich in mercy: O then have compassion on me, and forgive all my sins, my most frequent and grievous sins of pride and ambition, malice and infirmity, knowledge and ignorance, idolatry& infidelity, presumption, despair and mistrust, profanation and superstition, avarice and prodigality, unkindness and ingratitude, love and hatred, fear and desires, joy and sadness, gluttony and drunkenness, wantonness and all pans, weariness and drowsiness, coldness and negligence in thy service, injustice and partiality, severity and cruelty to my brethren, and whatsoever else hath been in my thoughts, affections, words and actions unpleasant in thy sight, and injurious to my neighbour. Wash these and all other impurities in the fountain of thy Christs blood: and then with his original and actual holiness cover my nakedness: that so I be righteous at least by imputation, and so he be my righteousness and sanctification. I pray likewise, that he be my wisdom, that so my follies appear not before thee and men; but that he give me such subtility, knowledge and discretion, that I attain unto thy wise counsels concerning my salvation; and unto those means to work it with fear. And that in this and in all other things, I do thy known will from my heart, strengthen me with thy power, in the practise of all virtues and religious duties. Let me not live in ignorance, and let not my knowledge be vain. And because thou hast already done many great things for me, in me, I bless thy glorious name, for thy excessive love to me and all thy Church. Continue thy favours, multiply thy mercies, because dangers increase. Let not the gates of hell, the power of Satan, the subtility of Papists, malice of heretics, pride of schismatics, fury of blasphemers, policy of the worldly wise, insolency of the mighty, ambition of some Ministers, pusillanimity of others, ignorance of many prevail against thy Church: but give thy elect such knowledge of thee, faith in thee, love to thee, zeal for thee, that no power separate them from thee; no waters extinguish their love, no affliction daunt their courage; no peril make them leave their way; no sword divide their hearts, either from thee, or from themselves. Now is the time to be gracious unto Sion, and to support the walls of thy Jerusalem. O then hid not thy face, neither withdraw thy help. Otherwise all our faces shall gather blackness, our hearts faintness, our hands weakness. Then, gracious Lord, make now thy face shine upon thy servants, and save us for thy mercies sake. O preserve thy truth amongst us, and let our souls, bodies, friends, goods be always in the gracious protection of thee, of whom I do crave these and all other mercies, for the only merits, and in the words of my Saviour Jesus. Our Father, &c.  
2. If I must be all day in the fear of the Lord, as Solomon advices me, I must early begin to consider, what fear he means: not that apprehension of Gods judgements upon sinners; of his plagues, thunder, hell: for, this fear is servile and proper to sinners, whom I must not envy, nor in whose way I must not stand. They fear but the justice of God, his power to deprive them of their delights, and to fill them with misery. I will not then be in this cloudy fear, but in that, which is clean and clear. I will fear God and his goodness, study and beg that fear, in which there is strong confidence, which is called a fountain of life, and the beginning of wisdom. My God, give me this fear. Let me so fully consider the greatness of thy love, conceive th' excess of thy mercy, that the lest sin appear more horrible to me, because opposite unto thee; then all the torments of this world and hell, because grievous unto my flesh and spirit. Unite my heart to fear thy name, and so fear it, that I never willingly displease thee: and so fear it, that I wholly rely on thee, whom who fears, never wants. O let me taste and see, how good thou art! Let me seek thee, in whom is fullness of good things. Let me fear thee, that so I fear no man, knowing, that who puts his trust in thee, shall be safe. Let me fear thee, and depart from evil; fear and serve thee with all my heart, considering how great things thou hast done for me. For them I do thank thee, and them with this godly fear I beg for all men, chiefly for this Nation. Behold us with pity. turn not away from us, to do us good; but put thy fear in all our hearts, that we return to thee, never more to depart from thee. Cleanse us from all iniquity, from violence and blood, from injustice and oppression, from cruel hearts, deceitful tongues, envious eyes, thievish hands. Let truth, goodness, love, peace, plenty flourish again: and let again the voice of joy be heard in all our houses, streets and fields; and above all, the voice of them, who shall say, Praise the Lord of hosts; for, the Lord God is good, and his mercy endureth for ever. Amen, Amen.  
3. As all things are subordinate, our affections must be wisely ordered, and our duties rendered, first, unto the highest and most excellent power; then from him to the next, and so by degrees to the last. To teach us this, holy Paul counsels us in general, to give honor to whom honor is due. God commands us in particular, to honor our Parents. Solomon exhorts us, to fear God and the King. Thus then I learn, that after God, I must Honor my Father and Mother, and fear the King. And as I learn the commandements; so I resolve to yield them obedience. I will then Honor my Parents, and I will fear the King. But because I can do neither, unless my God help me, I will thus beg his assistance. Almighty Spirit, to whom honor chiefly belongs, and to whom the first fear is due! assist me thy servant, to honor and fear thee above all things; then my Parents and Governors next thee. Let me behold, love and fear them, as those, whom thou hast set in authority over me. Let me serve and help them, as those, whose cares, pains, fears are great for me. Let me speak of them, and to them, as my relations to them oblige me: as of and to persons, whose honor is my glory, and their disgrace my infamy. Though then they were not such, as their places require: though not so religious, wise, loving and careful, as such should be; but ungodly, foolish, unkind and negligent: yet let me never despise them: for, I must not curse my Parents; neither is it fit to say to the King, Thou art wicked; and to Princes, You are ungodly. O let me rather pity them, bear their infirmities, and pray thee hearty for them: and be thou gracious unto them, in covering their sins of negligence, cruelty, folly, ungodliness, and all others, if yet they are guilty of these, I have expressed: and giving them the contrary virtues, yea all the qualities, which are necessary to persons of their rank. Where they have been wanting in their duties, forgive mercifully: and that they nere be so, assist them powerfully. Pardon likewise my offences to them, my harsh censures of them; could affections to them; slight words of them; irreverent behaviour towards them; want of help in their needs, of patience to their corrections, of submission to their prudent, honest counsels, of obedience to their just wills and lawful commandements. Permit me not to continue in these, much less to go beyond. If they command some injustice, require of me what thou forbid'st; grant me reverend denials. And if they forbid what thou dost command, let me tell them with great respect: thou art the greatest Lord, and so oughtest to be obeyed first. And if they'll compel me to injust obedience, give me a prudent and stout heart: prudent, to appease their anger by satisfactory reasons; or avoid their fury by flight: and courageous, to endure their torments, with Christian fortitude. Give the same heart unto all Children and Subjects, and generally to all men, under authority. Let no more Hams be found in private families; no Jeroboams in kingdoms. Let likewise no drunken fathers give occasions of derision to their children; nor hard Rehoboams provoke Subjects to rebellion, by grievous servitude. Let Parents be sober, discreet, loving to their Children. Let Kings be kind to their people, please them, and speak good words to them, following the counsel of the prudent old men. That all this be, and till this be, by thy effectual grace, pity and relieve those, who are oppressed, abused by them, who should ease, honor them. Regard the heavy yokes about the necks of many children, subjects and servants, and make them light. Consider the disgrace of Parents, Kings, Princes, great men, whose honor lies now in the dust, whose glory is eclipsed, whose faces are covered with shane, and whose hearts are full of sorrow. And amongst Princes and Subjects, consider ours and us, the King and People of this Land: the King once potent and glorious; tho People rich, great and happy: but now made weak, poor, despised, unhappy, by the child of our lusts, and effect of our jealousies, a long and unnatural war. I will not say, who began it, or which of us gave the first occasion: but I confess, our sins did deserve it, our transgressions were the causes of it, our follies did strike the first blow. Our King hath sinned: for, he is a man; our Nobles have committed wickedness, and delighted in vanity; the strong oppressed the weak; the prudent erred, the poor repined and robbed, and all are gone astray. But is not thy mercy above our injustice, and thy wisdom greater then our follies? O then forgive, redress: forgive our wickedness, redress our disorders. Convert our hearts to thee, and one to the other. Let the King embrace his Subjects; let the Subjects exalt their King: all weep for grief at their past injustice: all laugh for joy at their present or shortly future reconciliation. Hasten it, gracious Lord, hasten it for thy love to Christ, whose blood is our propitiation, and whose life should be our imitation, chiefly in meekness and humility, two virtues, which we greatly want, and therefore beg of thee, as necessary to our peace, either with thee or men.  
4. The weak must not lean on that thing, which may break or fall under him. I must not then lean upon Man, my Riches, Merits, or wisdom. Not upon Man, because his help is vain, and his heart deceitful, the brother supplanting, the neighbour walking with slanders. Not upon my Riches: for, they are incertain. Not upon my Merits, because my righteousness is but as filthy rags, whose touch should pollute me. Not upon my wisdom: for, I must not glory in it, and there is none against the Lord, nor without him. I must therefore deny myself, and mistrusting all men and seely things, aclowledge God in all my ways; that he direct my paths. This I will freely do, yea now, my God, I declare before thee, I have no confidence in Man; no trust in my Riches; no hope in my best works; no assurance in my wisdom; but wholly trust in thy mercy: which that I always do, show me fully the vanity of all other subjects of confidence: and because I have not always done it, forgive me my follies, in leaning on weak reeds; and heal all the bruises and wounds, I have got by my frequent falls. O let me this day and always aclowledge thee in all my ways; depend upon thy providence; expect thy wisdom in all my counsels; crave thy blessing on my words and actions, for delight and success; that they please thee, and succeed well. Direct my paths, show me the ways of temporal contentment, and eternal felicity, least I miss them; yea bear me in those ways, least I run too far in the first, because it is smooth and pleasant: and faint in the second, because rough, hard& long. My soul shal praise thee for thy help: my heart love thee for thy goodness.  
5. When I seriously consider, how few persons in this wide world, have the knowledge of God: how many live in ignorance, are misled by errors, possessed by the spirit of blasphemy, and infected with heresies; I am touched with a double sense, of gratitude and compassion. Of gratitude, unto my loving God, for the light, I enjoy, while millions grope in thick darkness: then of compassion towards them, who sit in the shadow of death, stumbling, wandring for want of light. And as who pities well, is willing and ready to help; so I will do the best, I can, to show the reality of my compassion, towards the blind sons of Adam. I will with tongue and pen endeavour to give them the right knowledge of God, and by my Christian life invite them unto his service: and besides this, I will call upon God, to give efficacy to my words, writings and actions, illuminating their understandings, moving, mollifying their hearts. O God, be merciful to me and them, bless us, and cause thy face to shine on us: that thy way be known upon earth, thy saving health amangst all Nations. Disperse those mists of ignorance, doubts, error, infidelity, which hinder millions of poor souls, to see thy light, discern thy truth, follow thy ways. Display thy heames so powerfully, that all men see, there is no God, but thou; no Saviour, but thy Son; no divine truth, but in thy word; no comfort, but in thy Gospel; no salvation, but in thy Church; no Church, but ours, which acknowledges Christ her only Husband, Head, Life, Light. sand faithful and sufficient Messengers, to declare them thy will; men, who will lose corporal lives, to win a soul to thee; men, who seek not themselves, their honor or profit; but chiefly thy glory; men mighty both in words and deeds, in learning and good life, speaking the truth, walking in truth. Within few dayes I prayed thee to maintain thy Church: but now I beseech thee, to enlarge her borders to the ends of the earth. Contract, yea destroy Satans black kingdom, and extend thy glorious dominion upon all Nations of the earth. holy and heavenly Father, let now thy name be sanctified by all men, let them aclowledge thy kingdom, and let thy will be done in all the earth, as it is in heaven. Then shall the earth yield her increase, and God, even our own God shall bless us.  
6. The prayer of that man shall be abomination, who turns his ear from hearing the Law. 'tis then folly to speak to God, when we will not hear him: yea 'tis great incivility. Sith then I have Meditations and Ejaculations upon many subjects, thus to be talking with my God, in all affairs and occasions, I must be diligent to search, whether my Devotions please him. And I may know it by this mark; if I delight to hear his voice: for, this is the mark of Christs sheep. They hear his voice, he knows them, and they follow him. They hear him, he knows them: and as they hear, and he knows them, they follow him. So that who hears, must follow Christ, otherwise, he's not of his sheep, and the Shepherd doth not know him, doth not aclowledge him: for, his knowledge makes men happy; and he declares not those happy, who hear the word of God, unless in hearing they keep it. Gods word must not then onely touch the ear, but must enter the heart; neither must it onely stay there, but be brought forth into action. If then I earnestly desire, that my frequent prayers be as sweet odours before God, his Law must be in my ears, more pleasant then the sound of gold; in my eyes, more precious then jewels; and unto my soul, sweeter then honey. I must love it, and I must practise it. It must be kept in my memory, entertained in my heart, heard in my words, and seen in my actions. That it be so, assist me, gracious Lord, with thy effectual grace, in my outward and inward vocation. sand me those men, or me to them, who shall preach me the word of truth, in demonstration of the spirit; and let thy spirit illuminat and move my heart, to understand and believe it. Let me read it often, not by custom, and so in vain; but as the word of truth, salvation, life; and so to instruct and save me. Let it inform my understanding, affect my heart, direct my intentions, season my words, vivify my actions. Let it have this operation in all Christians. Grant, it richly dwell in us all. As 'tis the word of faith, so let us believe it, and by it judge of all doctrines, and end controversies in religion. As 'tis the word of reconciliation, let's seek in it the means, to be reconciled to thee, by saith in Christ, and repentance from all dead works; and one to another, by a just and meek spirit: just, in making satisfaction for injuries; meek, in pardoning them. As 'tis the word of life, let it be a rule to our present life, and way to the future; giving us prescriptions, to order the present; showing the way to the future, the holiness and sufferings of Christ, my only way, truth, life; in whose almighty name, and by whose infinite merits I beg all these mercies of thee; and in the holy words, which he my wisdom hath taught me, comprehend many more. Our Father, &c.   

His Reading the Bible.  
1 OUr Parents ambition, to increase their knowledge, is the cause of our ignorance. They would know more, then was lawful; and therefore we know less, then is needful. They burnt our candle, and left us in the dark. There we grope long, before we can see any thing. We must study, hear and read much, to get some glimpse of that great light, they lost: yea of our pains we reap but little fruit, unless God bless our endeavours. bless mine good Lord, that I lose not my time, in reading this good book.  
2. O thou the maker of my wit! let me never dislike this book, because 'tis not full of choice words, such as tickle the ear; nor contains many logic arguments, or rhetorical phrases, such as many vain men affect: but rather grant, that knowing, thy thoughts are not like ours, I submit my weak judgement to that divine wisdom, by which thou hast laid the foundation of the earth, established the heavens, and framed all things in that great perfection, which draws our admiration, and surpasses our apprehension.  
3. Jesu the word made flesh, vouchsafe to expound unto me in all these Scriptures, the things concerning thee and me. Be thou my Prophet and Doctor, in teaching me thy Law, and unfolding before my eyes the mysteries of thy kingdom: and since eternal life consists in thy knowledge, Lord, show thyself to me such as thou art, and I must conceive thee to be, a perfect God and man.  
4. Thou holy Ghost, who hast spoken by the Prophets and Apostles, for the instruction of thy Church! breath now into my heart the breath of understanding; that I conceive aright the holy mysteries and religious secrets, which are contained in this book. Let my soul, gracious God, long for the heavenly Manna, and angelical bread, which is now offered me in it; rather then lust after the fish and cucumbers of human wit.  
5. The sun casts a delightful light, and fire hath a comfortable heat; yet he, who with bold eyes gazes too much upon the sun, may lose his fight; and he likewise, who goes too near the fire, is in great danger of burning. A wise distance must be observed. So this Scripture is both pleasant and comfortable: yet we must not read it in the presumption of our strength, out of a curious mind to know more then we should; least our short wits be drowned in the deep sea of divine mysteries. Lord, teach me my distance, and show me the method. I must observe in the lecture of thy word, to my best advantage. Direct and stay my feet, in the shallow places of this Ocean; and in the unmeasurable depth of it, bear up my chin, least I do sink.  
6. The Scripture is like Moses rod transformed into a Serpent: for, as he was afraid at the strange sight of it, till God taught him, to take it by the tail; so no doubt this great Book should make a man start back, unless he take it by the end: for, all its beginning is full of curses 'gainst sinners; but its end contains sweet comforts. The Law doth load, fright and curse us; but by the Gospel we are eased, assured and blessed. Christ, by whose death we liv●, and whose curse hath been our blessing, vouchsafe to apply to my soul the merit of his blood, deliver her from those violent fears, I may conceive of Gods anger by reason of my sins, and fill her with those unspeakable joys, he hath purchased for them, whose hopes rely on him.  
7. This Book is the touch-stone of all human learning: for, by it I do see what's good, or ill in all others. O then, my soul, love it above others. And thou, my God, open my mind, that I understand it.  
8. This is a Book, whose instructions are true, whose precepts are all good, and whose promises are happy; for, 'tis the word of God, who is the truth, goodness and happiness itself. O let me, gracious Lord, follow these instructions, keep these precepts, believe these promises; that I be here both true to thee, and good to me and men, and hereafter happy.  
9. This is a glass, in which I see myself in a threefold estate, of innocence, corruption and regeneration. Then, Lord, give me good eyes, that I now see, in which of the two last I am; then form my heart according unto that knowledge, to Beg mercy, if I find myself in the first, and thank thee for mercy, if I am in the last.  
10. This is again a glass, in which I see both myself and all things in three different times, past, present and future. The first concerns me not, the second is but a moment, the last is perpetual. Yet time past gives me instructions, to order the presen●● this worked for the future, and this futur●d shall be happy or unhappy, as the present makes it. O Lord, give me wisdom by the remembrance of the first, grace to make use of the second, and let me find the third blessed. Let me bewail what I did yesterday, live holily to day, and trust not upon the morrow. Let not hope of long life make me do ill for the present, to repent afterwards; but grant, good God, I hear thy voice this day; that hereafter I may enter into thy rest.  
11. This is a light, which discovers most hidden things. With this torch I see mine own heart stuffed with malice, and compassed with misery; but withall I spie●one, by whose grace malice's rooted out, and misery exiled. Lord, let never this Suns eclipse leave my soul in darkness; but grant, that both he shine always on me, and I do walk, while I have light.  
12. Here are threatenings for obstinat sinners; pardon for mourning souls, and rewards for good men. Here the poor wretch finds comfort against want, and the rich man distrust of his riches. Here are cordials for faint persons, and cooling brothe● for selfepresuming ●en. Here's a wedding for wise Virgins, and a fire for hot Whoremongers. Here humble ignorance becomes wisdom, and proud wisdom is accounted folly. What other book can hold so much as this? O then, my God, let my heart love it above gold, and prefer it before worldly wisdom. Grave in my mind what it contains, and let the lims of my body, and the faculties of my soul be day and night exercised in thy Law.  
13. Here Christ appears as a way, truth and life; way, to lead us to salvation; truth, to keep our minds from error; and life, to free our souls from everlasting death. Father, let me ever walk in that way, believe that truth, and seek that life.  
14. What fearful speech is this? Am I guilty of those accursed sins, which kindle Gods wrath against men? If I am so, convert me, Lord, that my soul may escape what is threatened to such, as offend without repentance.  
15. How comfortable is this sentence! Can I apply it to myself, as being one of them, to whom such things are meant? Then, Lord, I bless thy name: for, it is by thy grace, and not for my merits, that I feel thy present comfort, and shall shortly enjoy thy glory.  
16. My soul is touched with heaviness at the reading of this: grief melts my heart, so that I seem to be another man, then I was even now. Surely this change proceeds from God; to show his love he gives me these godly motions; thus to withdraw my soul from sin. O Lord! let them last long, and bend me powerfully unto a better life.  
17. This is a good counsel. Would my soul follow it, how happy should she be? In earth she should have peace, and in heaven glory. O God, who commandest me to do, grant me both will and strength to do.  
18. Here 'vice and virtue are set forth in their several hues; 'vice clothed with darkness, virtue adorned with light: 'vice most ugly, virtue most faire: 'vice sitting down upon the brim of the infernal pit, virtue standing at the gate of heaven. Let me, O Lord, loath-vice and love virtue; and when thy word shows me either of them, let my passions follow my eyes, so that the very name of 'vice draw my hatred and ●version; but my love and desire wait always or virtue.  
19. Here error is discredited, and heretics condemned. Should all Christians rule their faith and actions by the principles of this book, they would find but one way to heaven, and none at all to hell. Their swords and arms should gather rust, and their divided hearts should be linked again together. Let it shortly be so, O thou the worker of union! Make a quick end of our irreligious disagreements about thy religion, and let thy spirit so resolve 〈…〉 that truth being once known, we adhere all to it.  
20. These words are dark; therefore I think, that either their knowledge is not necessary unto my salvation, or that God is angry with me, because he holds my eyes, that I may not know him, although himself speak unto me. If this be the true cause, why I understand not this place, I beseech thee, my God, to let me see my faults; that in bewailing them, thine anger be appeased, and so my mind cleared, that I conceive the sense of this.   

His Reading human books.  
1 HUman writings may be well compared to the moon: for, as she borrows her light from the Sun; so these have their splendour from the holy Scripture, which is the center of knowledge, and that great light, which God hath made, to rule over the day in the spiritual world, If there be any books( as I know too many) which seem to have another and contrary light, it is but a false fire, which mis-leads men. Let me, O Lord, never follow such flashes; but grant, I work in the Suns light, and( in his absence) in the moons. Let me read the Scripture, and regard all other writings, which ground their doctrine on thy word, or are not 〈…〉 ●rd.  
2. 'tis delightful to read, both to increase knowledge,& pass away the time, we may well spare from our affairs: yet we must look what books we read; not those, which show us ill, and want remedies against it; give us an ounce of strong poison, but not a dram of antidote; commend us the sweetness of the fruits of the flesh, but hid their sour relish. Lord, give me grace to scorn such books, esteem● them as the Devils snares, and fly from them, as from a greedy lions claws.  
3. Hard meat agrees not with all mens stomachs, and high knowledge cannot enter into all minds. He's therefore wise, who knows the strength of both, and feeds them with what they can bear. Lord, let my wit be quick, to understand high things, and withall judicious, to mark mine own ability. Let me not seek to know more then I ought; but make me wise unto sobriety.  
4. As he doth not grow fat, who loads his stomach with more meat, then he can well digest; so he doth not become learned, who reads more, then he can conceive and commit to his memory. Grant me therefore, O Lord, a good understanding and faithful memory, to apprehended and remember what I do read.  
5. The greatest part of men takes great delight in diversity of books, as gluttons like several dishes: but who is wise, will fasten upon a good book, and the sober upon a wholesome dish: for, as variety of meat is forbid by good Physicians; so multitude of books is dislikt by wise men. Lord, grant, I love to read good books, and let not my curiosity of many hinder me to profit with few.  
6. As those flowers are the best, which, besides their colour and sweetness, have some virtue, to preserve or recover health; so I esteem those writings 'bove others, which with a pleasant style, rich conceits, subtle arguments, and sound knowledge of things natural and divine, have strong reasons to divert us from 'vice, and sweet allurements to draw us to virtue. Lord, let me find such books, and give me grace, I learn from them eloquence, philosophy and divinity: and grant likewise, they work in me these two blessed effects of hating 'vice and affecting virtue.  
7. I think, this book is good; yet its author being a man, it may have some error. Therefore, my God, I beseech thee, to give me the spirit of discretion, that I may discern good from ill; then strengthen me to follow that, and eschew this.  
8. This is a godly book, whose drift is to teach truth against error and heresy. Let, gracious God, its reasons be received both by me and all men; and suffer not that the contrary arguments gain any belief in the world.  
9. This book is full of heretical positions, and pernicious doctrines. I will then either forbear it, or read it with such wariness, that I may take no harm by it. Strengthen my faith, O Lord, against the gross errors, which are spread through this work, to poison mens hearts by their eyes.  
10. By history we learn what's done out of our sight; yea before we had any sight, both in foreign countries, and in our native soil. Curious wits find in it delight, and wise men gather out of it instructions, to order their life. Let me, O Lord, find both these in this book, and make in my studies a happy match of good, delightful and useful.  
11. How punctual is this Chronicler to observe other mens actions! He commends this, and censures that, as his affections carry him, or he thinks, the fact doth deserve. Was he ever so diligent, to mark his own good or bad deeds? Whether he was or no, is a thing, which concerns me not: but this I must observe, that selfe-knowledge is of all the most profitable. Lord, grant, I weigh other mens deeds and words in the right scale of sound judgement, imitating the good, and eschewing the contrary: but first of all, let me take a full view of myself, and strive to mend what is amiss, and perfect what's already good.  
12. This lawbook may teach some to wrangle, and make others wary, to fall at strife with their neighbours. What's meat for one, is poison for others. With the same knife one cuts his bread, the other his fingers. Through wisdom we use things for service, and by folly we turn the same to our own ruin. O God! make me so wise, that I make the best of all things, and in the lecture of this book learn to keep well mine own estate, and not encroach on another mans right.  
13. This is a Physician not like those of our age; for, they hid their cunning, lest their profits decrease: whereas this publishes his skill, that all the world gain by it. Those, like wicked and slothful servants, hid their lords money in the earth; and this, as a good and faithful steward, puts his talents to use, to increase his masters profit. Let me, Lord, imitate this man, in not concealing that knowledge, which may do good unto any, and also give me wit to understand this book aright, and make good use of its precepts, for the preservation or recovery of my health.  
14. Here's a book of divinity, which teaches man the knowledge of his God, a most noble science in respect of its object, utility, necessity and certitude; for, it is grounded on Gods word, which is an infallible truth: if not, 'tis no divinity, but mere dotage. Open my mind, good Lord, that I may know whether this man was guided by thy spirit, in the penning of this volume, that so I believe him: or whether tares be sown among this wheat, either by thine enemy, or human ignorance; that I take them not for good corn.  
15. All sciences are vain without divinity. The seven arts are but like windy meats, which blow up man, instead of feeding him. Histories are but tales, which for a while delight the ear. physic concerns but the body, and laws are made for the body and goods, which both in spite of all remedies and wranglings shall vanish and corrupt. This science belongs to the soul, which being immortal, must after this short life be lead unto a place, where she shall feel perpetual joy or grief. divinity shows us to avoid this, and obtain that. O then, my God, grant, I love it, and ever take delight in the study of it. And because it handles high things far above the reach of mans wit, vouchsafe to strengthen mine, that I may both conceive and practise what is here set down.   

His Writing.  
1 BY Reading we do light our torch, and by Writing we blow our neighbours fire-Happie is he, whose knowledge makes first his soul good, then betters that of his brother. Let me, O God, be thus happy, in making my theory divine, and my practise Christian; and then blessing my pen, that it may give both light and heat unto all those, who shall read, or hear what I writ.  
2. We must beware to writ what's not good to be red. Cursed is he, who poisons public springs. Keep me, Lord, from being thus cursed; and let me rather die, then writ what doth bewray a wicked mind, and may make others nought, in infecting their hearts with wantonness, lust, riot, pride, ungodliness, and the like vices.  
3. Mens spirits are as divers as their faces: none can be found so like, but that there is some difference, which is chiefly discerned in their words and writings; and in that we may well admire the infinite wisdom of God. As I praise thee in thy Saints gifts, so let them, Lord, praise thee in mine, and let both they and I seek in our works and books the glory of thy name.  
4. As it grieves not, but rather delights us, to see a man very like another; so we should not dislike our works, for their likeness unto others, unless they be altogether the same, and stolen rather then made. If my Writing be like any other, which yet I never red nor heard, I like them not the worse: if they be singular both in matter and invention, then I do like them best. And will, O God, thank thee, for blessing me with a quick wit, and a solid judgement.  
5. This invention is borrowed, these conceits are not mine, these phrases are common, and this expression most vulgar. Why then should I writ this, which is printed in many books, and others would challenge from me, if ever it should come to light? Let me not, Lord, trifle my time, in doing that, which is already better done: but either grant me wit, to compose new things of mine own; or wisdom, to keep my renown, in not exposing it unto the public view, out of a fond desire, to see my name in print.  
6. Mens minds differ as well as their appetites; and therefore there must be diversity of books. There is no meat so hard or lean, but some man will like it; nor book so plain and poorly penned, but it shall find readers, who, for the rudeness of their wit, will think it elegant. If I cannot please learned men, let me, O Lord, instruct the ignorant, and do some good unto the simplo people.  
7. There are few men which desire not issue, in which they may live after death; and many will make books, that so their names may be divulged, and their memory, may flourish, after worms have eat their bodies. I can but praise this intention, if so be, that they likewise aim at the glory of their Maker, and at the good of their brethren. Let, Lord, my intentions be such. If I desire, that my name be famous in all succeeding ages, let me grave it upon such works, as increase thy glory, in drawing my readers to thy love and service.  
8. As writings are the children of the mind, a wise man saith, we love them more, then the issue of the body; yet I cannot do so with mine: for, I would give or burn my books, to benefit my 
When I ra●● thi● I had ●●t my D●●●●ter, to whom my catechism is dedicated▪ and for whom this was ●●te●ded.  child. Lord, keep both these safe many yeares; my books for my childs use, my child for thy service.  
9. That man does well, who provides for his child moderate means to live; he does better, who gives it good breeding, and leaves it holy instructions; and he does best of all, who takes care of both these, provision and education. bless, O good God, my means, that they may pass unto, and suffice my issue; and bless likewise my tongue and pen, that they utter and writ such things, as serve to my posterity, for helps to godliness, wisdom and all virtues.  
10. As 'tis not so grievous to the wise and godly, to have no children, then to have them wicked; so they had rather make no books, then make them ill: for, both disgrace our names, and make them infamous to them, who see our lewd children, or read our corrupt works. Lord, give me not the first, unless they be well addicted, neither let me make the second, unless they be devoutly penned.  
11. We may as well writ for ourselves, as for others: for, in writing we find often conceits, we never thought upon, and which should soon vanish, unless we keep them in writing. Let me, O God, be the first man, who shall receive good of my works, and profit of my instructions, endeavouring with all my strength to practise those counsels, I shall set down in them.  
12. That man may break his back, who will carry more then he can; and he may likewise crack his brains, or venture his credit, who will writ that, which is beyond his reach. Let me not, O Lord, undertake what is too hard for me; nor presume to handle those matters, whose height is above my knowledge.  
13. Pens are as tongues, yet have more privilege: for, the last can but inform them, who are present with the speaker: but the first can help the absent, to know what we will impart them; and may convey unto the last age of the world what was done in the first. I have a friend absent, with whom I will speak with my pen. Teach me, O God of love, to writ what may delight his mind, and to forbear what may give him offence.  
14. This mans vein and pen offend me, and( I think) I could well answer him, and show him, my vein is as hot, my pen as sharp, my ink as black as his: but so I should likewise show a black mind, incense him more, and offend his master and mine, that God which commands love, and desires union amongst us. Therefore I will either forbear to writ; or my letters shall be so mildly penned, that he shall see, and( I hope) grieve, he hath injured a man, who hath no gull nor sting. Let me, O Lord, have always such mildred mind, and give the like( I beseech thee) to the maker of these offensive lines.  
15. Our law is so obscure, that some lose their time, pains and means, in suing and pleading for that, which many men challenge, not knowing, to whom it belongs. I think therefore both to please God, and do service to my country, in making a good book, to instruct the commons in the laws of this Land. Help me, O God, to make it such; as may cut off many wranglings, about titles of goods and lands.  
16. I know some secrets in physic, which being once divulged and known should benefit many, who want money enough to pay the Physicians large sees. I will, O Lord, with thy help publish them. Regard my affection unto the common good, and bless both me and thy servants, with health and holiness.  
17. history is a witness, a messenger and an image. The witness must be true, the messenger faithful, the image lively drawn, representing both in colour and proportion the thing, for which 'tis made. Since then I do purpose to writ an history, Help me, O God, to make it such, as may teach all posterity, not onely how things were carried in this age, what were our chief actors, the causes and effects, the places, times and means of the matters I shall set down; but also how our children may frame their own actions upon ours, following those good rules, by which we did flourish, and avoiding those disorders, which were a blurre unto our age, and a hindrance to our State. Grant, I praise and blame men according to desert: condemning 'vice, and commending virtue, in whomsoever I find them.  
18. Whosoever handles divinity, must have a divine spirit; and to make devotions, requires a godly mind. Since then, O Lord, my matters are divine, and my subjects godly, let thy spirit purify mine, and bless me with conceits, which may well svit the thing, I have in hand. And where I shall touch that, which is opposed by any Sect, let me, good God, do it with such forcible arguments against all false doctrines, and such meek terms against all opponents: that the first be discredited, and truth greatly esteemed; and the last converted to thee, and we strengthened by their union; so that we be all but one flock, under Christ our blessed Shepherd.   

His Going out.  
1 LOrd, bless my Going out, and so be thou with me, that I offend no man, and nothing offend me. Let not my outward senses fasten upon vicious objects; but give my soul wisdom, to shun ill, and choose good.  
2. Let not, O Lord, my secret sins procure me open shane, but both forgive them me, and divert the pains, they deserve, and let all the things, I leave here, be in thy gracious protection. Keep these souls in thy truth, bodies in health, goods in safety.  
3. Let thy Angels, O gracious God, go forth with me, and thy holy spirit within me; those to keep me in all my ways, and this to teach me the right way.  
4. I am loathe to go out, because all things here are pleasant. O how many good souls would be glad to say so, if truth could permit them! But they find Christs speech true; Mans domestics are his enemies. pity their case, my God, and give them ease of their molestations. Let thy peace be in their dwellings, and continue in mine: and let plenty or sufficiency accompany thy peace, least penury hinder our piety.  
5. How willing am I to go out, thus to avoid the troubles of this family, and seek abroad what is denied at home, a blessed tranquillitie? My God, rebuk these winds, these strong passions, unquiet minds, and angry hearts; that at my return I find ease, and see this whole house in a calm.  
6. Nets are spread abroad to catch me, and snares are hide for me; but, break them all, O Lord; that my soul may escape. Then as a bide escaped out of the fowlers snare, I will joyfully sing, and give thee thankes for my preservation, from spiritual and corporal dangers.  
7. Since man did sin, God hath turned against him what he had made for him; so that we do now fear what before stood in awe of us. Living creatures owed us service, but now they do rebel, and war 'gainst us. The Elements likewise have perverted the end of their creation: for, being made for mans service, they seem to plot his destruction. What therefore can we do, to live secure 'mongst so many dangers? Repent for sin, and trust in God. O then, good Lord, let my heart conceive true sorrow for my past transgressions, and assurance of protection from thee. Let no creature annoy me now abroad, but keep me safe under thy wings, and let my thoughts and love be ever fixed on thee. Grant I fear thee, that I fear nothing else.  
8. All things are to wise men motives, to draw their love unto the Maker of the world: yet fools turn them to their own ruin, sucking gull from that flower, of which Bees make honey. The godly and wise man can seldom see, hear, smell, taste, or feel any thing, which do not better his knowledge, and purify his affections: whereas other mens senses do but gather what blows up the understanding, and doth pervert the will. Let me not, O God, be like these; but give me wit, to make the best use of all things, and take in this my going forth good instructions of thy creatures.  
9. He is not wise, who goes with his mortal enemy, unless he stands well on his guard: and he's sillie, who carries such burdens, as may make him faint under them, and perhaps break his back. Then what am I, if I carry with me the sins, I have committed here? A man undone: for, they may lye so heavy upon me, that I shall miscarry, and never return home. They may draw Gods wrath upon me, and what am I, to withstand it? O then who will help me, to throw down my burden? many may be willing, but none able to ease me perfectly, except the lamb of God, who taketh away the sins of the world. Then, sweet Jesu, take off this heavy yoke, these thousands of sins from my neck; these evil thoughts, lewd affections, injust actions, and idle, yea worse words, of which I am guilty before thy majesty. Then I may now go out, with assurance of thy blessing: for, blessed is the man, whose iniquities are forgiven.   

His Coming in.  
1 AS I went out, so I come in: no ill hath befallen my body, no wilful sin defiled my soul. Therefore I thank thee, gracious God; and withall entreat thee, to pardon now all my offences, and keep me still from sin and harm.  
2. Wretched man that I am! what have I done abroad? What grievous sins have I committed in short time? They lye heavy upon my heart. But thou, meek lamb of God, take them away I beseech thee, and from henceforth preserve me from the like.  
3. Have I done any good abroad? Have my eyes pitied, and my hands, tongue and purse helped my poor brother? Have I meekly and charitably, without hypocrisy shew'd my neighbour his faults, in taking the Lords Name in vain, lying, cheating, fighting, and doing any thing amiss? Or have I reproved his error, increased his knowledge, and confirmed his faith? Then let my God receive the praise of all my well-doings, and forgive me the slips, which are mixed with my best actions.  
4. many go home with heavy hearts, because the cries of their children, severity of their parents, freting of their husbands, or scolding of their wives, make them hate their own houses. I praise God, that I am not so; and pray him, I never be so. Let not, Lord, those procure me grief, who should be my help and comfort: and let me not likewise grieve them, whom I ought to honor, love and cherish.  
5. many go home with merry hearts, to be cherished by their parents, truly welcome to their children, delighted by their wives, embraced by their husbands. But alas! my case is not such. Therefore that it be shortly such, I power my prayers before thee, O God of all consolation. Regard my present grief, and to remove it, precede me. go, go before, and rectify my family.  
6. Death is the reward of mans sin, and as it happens every where, and many ways; we are safe in no place. There are perils both in earth and waters, in the city and wilderness, abroad and at home. Abroad men and beasts might hurt me; here thunders may find me. This floor may sink under my feet, and that ceiling fall on my head. Therefore I call on thee, O thou the Maker of all things, beseeching thee, either to keep me safe in this my solitude; or give patience, to bear the harm, I shall receive.  
7. Now that I am at home, I must look to do some good thing. idleness is a 'vice, which breeds either melancholy, or malice; for, mans spirit being active, will gnaw himself, or work upon some ill subject, unless it be set on good things. bless me, Lord, from that 'vice; keep my thoughts upon thee, and prosper the works of my hands, and the conceptions of my brains.  
8. Is this house mine? Or if not mine, can I lawfully, safely and quietly dwell in it? Then I enjoy what many want: for, millions wander in the world, having no certain place of rest; no house, to receive them; no hole, to shelter their wearied bodies, from th' injuries of the weather, or violence of their enemies, or fury of wild beasts. I pity now their case, and finding mine much different, I will( before I do any thing else) meditate here a while, how and why I am thus at ease, when my equal, yea betters are not so. I cannot say, my industry does this; nor, my wisdom hath laid the foundation of my tranquillitie: neither dare I allege merit for any cause of it, but humbly aclowledge, God is gracious to me, in giving me what he denies others: or that I am not fit to bear what he lays upon them. My Lord, I thank thee for mercy: my rock, I entreat thee for strength. When thy hand is soft to stroke me, make my heart melt in love and gratitude to thee: when it is hard to strike, make me strong to bear it, patient in pains, joyful in affliction: and give these graces to all men.   

His Working.  
1 ALl things in the world are in continual motion, action or passion: therefore man must not think, to exempt himself from the common course of nature. He must be still doing something, either in the faculties of the mind, or with the lims of the body. Grant, gracious God, I think on this, and so study to employ myself about honest affairs.  
2. That man resists his creation, who refuses to work; for, he is born unto labour: yea, before man had sinned, he was commanded to dress and keep Eden: Why then should I loathe to take pain, since sweeting hath been added unto all mankind, for the offence of the first man? O God! make me willing to share in Adams sweat, since I am partaker of his sin; and apply to my soul the merit of Christs bloody sweat; that in confidence of thy love, and certain hope of an eternal rest, I labour cheerfully.  
3. Ants gather in Summer their Winter-provision: and wise men work in youth, that they may rest in their old dayes. Let me, O Lord, imitate them, taking pains whilst strength serves, that I may, when 'tis spent, enjoy in peace the fruit of my labours.  
4. As we love the laborious Bee, and hate the idle Drone; so God is well pleased with those men, who, by a lawful profession, get honestly some means to live; and is angry with them, whose hand is weak to work, but strong to steal; or who, with a base mind and fawning tongue, seek at other mens tables what theirs cannot afford. O God! let me not be so slack, that I refuse to work; nor so vile, that I seek my living by abject means and vicious courses.  
5. Running waters are more wholesome, then standing pools; and stirring bodies more healthy, then the slow. As for the soul, she does evil, who doth nothing. Then, Lord, let me be still doing something, as well to keep the flesh in health, as the spirit in virtue.  
6. If this my trade or profession seem hard, let me but think, how many there are in the world of far greater labour; then I will esteem it easy. Besides, let my soul lay her hope of help in God, who hath made heaven and earth. So, my Lord, grant I do; and so he thou with me, that I do work in this calling, both skilfully and cheerfully.   

His Walking.  
1 BY labour man gets strength both of body and soul; yet it must be moderate, else it doth much weaken the flesh, and dull the mind. Rest is needful to both; for, after a little breathing we run with more swiftness. Now then I leave my work, to rest or walk a while. O Lord, bless so my rest and recreation, that it be no offence to thee, nor hind'rance unto my labour.  
2. 'tis both easy and most wholesome to walk; for, of all exercices 'tis the lest violent. Besides, the senses find abroad what delight them, and through them may convey knowledge into the mind. Let now, O God, my body get strength by walking, and my soul receive instructions by beholding the beauty of thy creatures, hearing their melody, smelling their sweetness, and observing their several proprieties.  
3. I walk in health and mirth, whilst many men lye languishing, deprived of all comfort. Some are walking in heaviness, others possessed with fear run away from their own countries. Am I better then they? No, no; but God spares me, because he pities me. O then I bless his Name, beseeching him to deal still graciously with me, and look in compassion upon all afflicted persons.  
4. In walking I see, that my feet bear the whole weight of my body, and are the first in motion: and so I do observe, that godly affections are the next foundation, and the forerunners of good works; for, good thoughts go before good deeds. Let therefore, Lord, my affections be such, as bear fruit of a sweet relish; and grant, that both affections and actions be grounded upon faith and hope.  
5. As I do walk, no part of me touches the ground, but the soles of my feet; yet searching mine own heart, I find it full of earth. But how is that earth come thither? Surely I got it by a fall, when I was in the womb. My mother fell, and she and I were all bemir'd: yea, the dirt is so old and dry, that no rubbing or washing can take it away. We do love earth and earthly things, and unless God himself cleanse, or alter our hearts, they can receive but earth. Therefore, my God, wash my foul heart with thine own blood, or create in me another, which be as faire as this is black.  
6. I have now walked enough; I must then return home. And what learn I by this? That as I came out but to walk, then must retire to my habitation; so I am born to stay here but a while, from my everlasting dwelling. As then I were a fool, to walk so far, that I could not find the way home; so I am most wretched, if, in my short journey on earth, I forget the way to heaven. Lord, let me not do so; but keep me still in the right path of everlasting life, and forgive me the sins of my present recreation.   

His Playing.  
1 ALl things have their seasons. The night succeeds the day, and again this doth expel that. Could the Sun stand still in our horizon, he should burn all our fruits; and might darkness last long, all things should die for want of heat. We should in our actions imitate the course of nature, choose time to watch and sleep, fast and feast, work and play, and never confounded them. The best time to play is in the morning, and before meales; for then bodies are lighter, and natural heat is by easy motion prepared for the digestion of the meat, which after meales is hindered by violent exercices, yea also by singing and speaking too much. O thou the Maker of nature! teach thy servant so to order his time, that his whole frame be kept in good temper.  
2. To weep always with sad Heraclitus, or continue laughter with light-hearted Democritus, is alike censurable. The mean is the best in all things. I will weep, when there's cause; then I will laugh, least sorrow should contract my heart too much. I am weary to work, or red: therefore I'll play a little, that by, ease and recreation I get new forces to labour. As thou, O Lord, hast been with me in the functions of my calling, so vouchsafe now, to be with me in all my plays, and direct them thyself, both to thy glory and my good.  
3. All plays are not fit for all men. We must choose those, which best besuit either our nature, or calling. Then we must look, they be lawful, and that if we play for money, we never venture more, then we can lose, without injury to ourselves, wives, children, friends and poor: for certainly, if these want what we lose, we stake our souls with the money. Let me, O God, observe all these, and never suffer me to play that, which may procure me grief, or my friends want.  
4. It is not good to make toil of a toy: yet those do it, and so do ill, who play at too hard games, either for the body or soul; those do much worse, who in their plays have a covetous mind: and those the worst of all, who by deceit win other mens money; for, that's a theft, which argues a base mind. Such gamesters would never refuse to cut a purse, should they not fear shane, or hanging. Lord, grant, that in my plays, I avoid these three faults, and never play with them, whose minds are so corrupt.  
5. do they begin to swear and wrangle, and to turn jest into earnest? Hath our play bread anger, and anger contention? Then either the play's nought, or the gamesters foolish. Quiet our minds, good Lord; and suffer not, we lose our peace and mutual love, to win a game, whose profit can never equal our loss.  
6. 'tis played enough. As too much labour or study dulls the mind, and consumes the body; so long plays slacken both, and make us loathe to work again. I will therefore retire, beseeching thee, my God, to pardon all the faults, which my fellowes and I have committed in this our sport, both against thee and every one of us. And because in these plays, I have received no harm, whereas many in the like games, lose often their money by ill playing, their friends by cheats, mistakes, quarrels; and their lims and lives by fighting; I hearty thank thee, good God, for my present preservation from all dangers, deceits and losses.   

His Blessing on the Meat.  
1 TAke, good Father, from these creatures all hurtful qualities, bless them for my nutriment, and whilst I feed on them, let not my mouth sin in excess, my tongue in foolish and vain talks, my heart in sinful thoughts: but rather, Lord, make my conceits holy, my words grave, and my mouth sober, through Christ thy Son my Redeemer.  
2. Lord, bless these meats and drink; that kindly they feed my body: bless my body, that it be subject to the soul; and bless my soul, with submission unto thy holy will, and obedience unto thy perfect Law.  
3. The earth, O God, is full of thy riches; the sea, of thy wonders. Both afford me my present meat, which I take as given by thee: and that I take it not in vain, let thy hand bless it for the food of my body, my body with sobriety, my soul with gratitude.  
4. Here is meat for the flesh, but a perishing meat for a corruptible flesh: yet many labour hard for it, not regarding that better meat, which endureth to everlasting life. Blessed Jesus, give me this last, thy flesh and blood for the nutriment of my soul; the merits of thy life and death, thy holiness and sufferings, for my redemption and felicity: then let this outward meat be blessed by thee, for the strength and health of my flesh.  
5. bless, O God, these things for my use, that by them my flesh receive strength, and for them my spirit give thee thankes. While I feed on them bodily, let my soul be fed with good thoughts, and with the words, which proceed from thy mouth.  
6. O God, Creator of all things, and preserver of men, in whose power it is to feed with little, or kee● with nothing! give, I pray thee, give thy blessing t● these few and course bits; that in the strength of the● I follow my affairs, not forgetting the duties, I owe thee.   

His Eating and Drinking.  
1 natural heat is a wolf in our breasts, which daily consumes us, unless we feed it with strange flesh. We need therefore eat twice, or thrice a day, either to hinder it from working upon us, or renew what it hath impaired. Lord, give me meat enough to keep nature it strength; and grant, my strength be ever spent for thy glory, in virtuous exercices, and religious actions.  
2. natural heat is within us, as the fire in a lamp, which as it vanishes for want of oil; so it is quenched by too much. Moderate meat feeds our bodies, immoderate food destroye● them. O Lord! either give me not too much meat, or let me have wisdom, to take it in sobriety.  
3. Salt is the first dish laid at meales, and the last taken from the board: for, 'tis of common use. No sauce nor meat relish well without salt. Is not discretion the moderatrix of virtues much like it? No doubt, it is; for, without it they lose their grace, yea( some say) their nature. Lord, season my heart with that salt, that I always discern good from ill, and now know what I need, for my just refection.  
4. This bread is good; yet had I sweat in the sowing, reaping, threshing, grinding and baking of it, it should( no doubt) better relish; for, the pleasure purchased with pain is esteemed as things dearly bought. As I am glad to have pleasure; so let me, Lord, be willing to take pain, and bless thou my labours, that ease do succeed them.  
5. This bread is good: but do those unregarded and Sun-burnt husbandmen, by whose pains I have it, eat it so pure as I? Not so perhaps. Their Landlords have muzzled their mouths, and racking their livings, keep them like asses from clean provender; so that as their oxen, though they turn the ground to sow corn, yet must feed upon hay or straw; so those poor souls, notwithstanding they sow good wheat, must eat their bread made of barley or rye. Lord, pity them, and be as courteous unto them, in blessing their souls with contentment, their bodies with health, and their goods with increase, as their Landlords are hard to them.  
6. Mans flesh is fed with bread, and his soul with the word of God. The bread is converted into our substance, but the word unites us to God. O Lord! give my stomach sufficient heat, to digest well my meat; and give thy word virtue, to convert my soul into thee.  
7. This drink is good, and shall( doubtless) cheer up my heart, if I take it moderately; otherwise it shall dull my mind, and quiter drown my reason. False measures are forbid. Let me not then, O God, use them, in defrauding my flesh by too short sizes, or oppressing it by too great.  
8. This sall●t, roots and fruits put me in mind of our Grandsires diet; for, they fed on such things, and drunk but could water, yet lived long: whereas we have diversity of cates, and live here so short while, that even our old age is but their infancy. sobriety kept them in health, gluttony fills us with infirmities. Lord, teach me their virtue, and keep my soul from the 'vice of our time, and stain of this nation, excess in meat and drink. Let not my belly be my God, my paunch my temple, the meat my devotions.  
9. Here is flesh to feed flesh. These poor creatures have lost their lives to maintain mine. The flying birds, swimming fishes, creeping snails, strong ox, quick hare, innocent sheep, and simplo dove cannot save their poor lives from men, but many must die for one man. O God! how bountiful art thou to me; how thankful then should I be unto thee? Thou hast made all these things for me, and they feed me; and thou hast made myself for thee; yet I will not serve thee. Will I not? Then, gracious God, make me willing, and withall strong, to bring my desires to effect.  
10. This meat is sw●et, but my mouth is now out of taste; and so Gods Law is good, but my soul being corrupt doth not like it. A sour sauce, or a fast may sharpen my stomach, and affliction recall my mind. This I will not refuse, when thou. O Lord, shall judge it expedient; but, good God, let not my soul fast: take never thy holy spirit from me, nor remove thy Gospel from the place, where I live.  
11. I have here but course meat: yet I may think it d●licat, if I compare it to my merit or appetite: for, what do I deserve of God, but to be starved to death, as many, not so bad as I? Yet he gives meat to preserve life, and so good appetite, that a bit of rus●ie bacon, or dish of beans, may be to me as sweet as a pheasant to the Courtier. Let it be so, my God. Give me an appetite according to my meat, or meat to my appetite: yet not for my merit, but for the dignity of Christ, by whose riches relieve my poverty. Give me his graces, to supply my want.  
12. This meat is of hard digestion, therefore I'll forbear it. Here is another more tender, on which I'll make this meal. Just so do I in my spiritual refection. Good motions of virtue are too hard for my weak stomach, but vicious allurements are dainties unto my palate. But so I do mistake: for, what is harder then poison, which can never make good substance, but rather doth infect our blood, and take away our lives? 'vice and sin are yet harder: for, they poison the soul; whereas virtue and grace do make her grow fat, plump and faire. O Lord! let me feed on such meats: teach me virtue, fill me with grace.  
13. If I abound, I must not eat my morsel alone; but as Job, call the poor, fatherless and widow, whom God, who hath fashioned me in the womb, hath made. My God, give me the right heart of a man, to take compassion on my poor brethren, feed, cloth, warm, lodge, ease them, according to my means: and regard thou in thy mercy what I shall do to them, by and for thee; by thy help, for thy sake. O let it not be said, that a man be worth a thousand, ten thousand, yea hundred thousand, while thousands want a piece of bread, a glass of bear, a whole garment, a poor cottage, a hard bed to lye in: for, that man is not a right man, and he lies most basely, if he doth call himself Christian. O let the rich consider this, and so be wise.  
14. 'tis time to leave eating; my belly hath enough, and in reason can crave no more. If he does it, he shall but lose his pain; for, 'tis better to rise with appetite, nimble to follow my calling, then with a full stomach, which should hinder my labour or study. Now, Lord, let me thank thee for this good refection, and let my praises and prayers pierce the skies, and be received in thy presence; and, good God, lay not to my charge the sins, I have committed now.   

His Grace after meales.  
1 MY body fed with thy creatures, and my soul with holy motions, give thee thankes, gracious God, for this great kindness towards me. As thou art good to me, so will I be thankful to thee: and when thou crown'st me with blessings both of plenty and piety, I will return thee praise, love and service. bless thou my will, that it bring forth all these, and bless likewise all men, with holy wils and good effects.  
2. Thou hast, O God, bountifully fed me, therefore I bless thy Name, beseeching thee, to give me grace, to spend my strength in thy service, and not wast it in sin and 'vice.  
3. Having now eat, and being satisfied, I bless thee, O Lord God, as thou commandest and well deserv'st, for the good land, which thou hast given this nation: for which, as for myself, I beg the grace of humble gratitude; that we forget thee not our free benefactor, but keep thy commandements.  
4. Love deserves love. What I have eat and drunk are tokens of thy love to me, O thou the ever loving God. Then grant, I return love for love. O let my heart ever love thee, my eternal lover, my soul and tongue bless thee, my loving preserver, and liberal feeder.  
5. I thank thee, gracious God, for this good refection, and beg of thee the continuation of thy care; that by thee I do live in health, safety and holiness.  
6. many better then I, or rather not so bad as I, have not this meal been fed so well as I. It is thy goodness towards me, O God, the giver of good things: therefore my heart and lips thank thee. Continue, Lord, thy bounty towards me; and grant I continue, or rather begin now, my gratitude to thee, in keeping thy holy statutes.   

His Feasting.  
1 I Will call my friends to a feast, and be merry with them: and that nothing trouble our mirth, I will not sand for them, whose minds are divided, or should strive for the place. But what a wise worldling am I in this, and what a fool in better things? How do God and Satan disagree? yet I would daily receive them in my heart, by halting between both. But now, my soul, if the Lord be thy God, entertain him alone, and shut the devil out. Come then, my God, come and enter into my heart, that it may be at rest.  
2. I will provide such things, as I know my friends love: but I will look, that none of them surfet with meats, exceed in drink, offend his God with oaths, the absent with slanders, the present with fiouts or quarrels, and the chast ears with lewd discourses. Look thou with me, O Lord; and let not my table be a snare either to my friends or myself.  
3. This is a table well furnished: but do I not sit here, like that rich man in the Gospel, finely clothed and faring well, whilst many Lazarus lye and cry at my gate? Not so I trust; for I neither do this daily, nor( thankes to God) eat greedily my meat. As for beggars, none must lye at my door, in expectation of my crumbs: for, God forbid, I should sand the scraps of my table and trenchers to them, who in nature are as good as I, and in virtue and grace perhaps better. They shall have store of good, clean and well-drest meat, that their bowels bless me. Lord, pity them, and accept that poor relief, I give them for thy sake. And because much talking and feasting are never without sin, forgive, good God, both these my friends and me our excess in words and diet, and the evil thoughts of our hearts.  
4. I am bid to a feast, and I purpose to go, that I be merry with my friends. But that mirth exceed no measure, and friendship wrong not my conscience, vouchsafe, O Lord, to come with me, and teach my soul the way to keep herself so warily, that I come in better, then I go out.  
5. I am bid to a feast, yet I will stay at home; for, some are bid likewise, whose company may make me worse. They are usually drunk, then pick quarrel with their best friends. Keep me, O Lord, from such mens companies, least they teach me their evil ways.  
6. It is better to go to burials, then to feasts: for, there we have images of death before us, which draw our souls to sad thoughts of dissolution: and here we find music, pastime, good cheer, which so sweeten our lives, that we love them above measure. But thou, O Lord! let not my soul be drawn away from the meditation of her assured end, to the desire of longer life, then that, thou hast appointed me.  
7. It burials make us think on death, why should not feasts represent us heaven? My body must be as that corps, laid in earth to feed worms; and so my soul may be as merry in heaven, as I am at a feast, yea thousand times merrier. Lord, let burials put me in mind of death, and let my feasts be so full of innocent pleasures; that my heart be on those heavenly joys, thou hast prepared for thine elect.  
8. When I go to a feast Christ forbids me, to sit in the highest place; and Solomon, to eat and drink first. The one shows pride, the other greediness, which is likewise bewray'd by an eye rounding all the dishes. I must then sit and eat, according to my state and need: If I do more, I shall draw both envy and shane. Let, sweet Saviour, thy counsels take root in my heart, that by humility and sobriety, I please thee and all men.  
9. I go to a Wedding, which is a divine institution, graced with Christs presence and first miracle. The same vouchsafe to be at this marriage, that as at such celebration, he did change water into wine; so he turn all the crosses and afflictions of these persons into ease and consolation. bless them, good Lord, with sincere love, united wits, prudent minds, sober bodies, sufficient means, virtuous children.  
10. This man hath spared no cost, for here is variety of meat; so that his guests may choose what they like best, as indeed I see, they do all; for, they eat with good appetite: at which our feast-maker seems to take great delight. God hath daily a greater feast, to which all men are called: but some refuse to come, others come without clean garments, the third sort hath crazy stomachs, and the fourth eats his meat. If I will not come, Lord, force me in: if I want the wedding garment; Lord, give it me: If my stomach is weak; Lord, strengthen it; so that( to make good thy eternal election) I receive thy proffered grace of vocation, get health by justification, grow strong by sanctification, and after death be crowned with glorious immortality.  
11. I go to a baptism, where before or after the Infant be baptized, there is some meat and drink, to show the Parents joy, in the birth of their child. Indeed children are Gods blessing, and subjects of joy to their friends, when they take godly courses. If not, they are causes of grief, and breeders of sorrow. O Lord! bless this with such quietness in its infancy, and honesty through all its age, that its parents rejoice, and thou be glorified in it.  
12. I am bid to a House-warming, and being willing to go, I will sand my meat before me, according to the custom of this country. Have these new householders invited thee likewise, O thou the Maker of heaven, and the builder of a strong house? If they have not; yet thou mayst go, and offer thyself unto them; for, both they and their house are thine: but if they have; then, Lord, be there betimes, and bless their persons and dwelling. Make them prosper in all spiritual graces, corporal health, worldly riches.   

His Fasting.  
1 A Wise mans diet should be such, that as he should never feast with excess; so neither should he need fasting: but fools, who glut themselves with meat, 
This and the five next are gr●unded on the V●ti●● A●s●l●●es a t●●●g●us● cus●●●, ●u●●, ●imi●, vi●●us.  when they have it plentifully, must sometimes fast, least they be ●ick, or being sick, to recover their health. Make me, O Lord, so wise and temperate; that I never need such fasting.  
2. Who hath no meat must fast; but if his want proceeds from his riot, not from just poverty, then his fast is the more tedious. Lord, keep me from this fast. Give me means enough to buy meat, and wit enough to rule my means, and eat my meat.  
3. The Covetous man fasts, because he loves his coin, better then his belly, which he pinches in youthlie age, least he should want in his old dayes: and in that he is as foolish, as he who dies for fear of death. Keep me, O God, from such folly. Let me give nature present need, and soberly provide for her future necessities.  
4. Gluttons do likewise fast, to have better appetites, and so their meat may the better relish. Then they fall to't, as the wolf to her prey. sensuality is the aim of all their actions, and voluptie their paradise. Let not, Lord, my soul be like theirs, taken with the love of the flesh, and busy to fulfil her lust; seeing, her end is corruption, and her desert eternal damnation.  
5. Hypocrites fast, to cloak their wickedness, and so deceive their well meaning neighbours. So they pray long, to show their zeal, whilst they device, how they may deceive their best friends. Such fast is but a sacrifice to their father the devil. From whose power, works and members, good Lord, deliver me.  
6. There is a fast which virtue bids; and that is both measure in meats, and abstinence from 'vice. So good mens lives are continual fastings; for, they never exceed in the first, nor give themselves to the second. Such fast is pleasant unto God: for, his eyes love a sober flesh, and a pure mind. O Lord! make me such, as thou lov'st. Let me avoid excess in meats, and keep me from vicious humors, and all sinful actions.  
7. There is another virtuous fast, which is when the soul sees, the flesh hath got the start on her, and defiled her immortal substance, by her lewd affections, then she cuts short her allowance, till she be brought under again. This fast is likewise pleasant unto God, and of great use 'mongst godly men. Yet, as preservatives are better then purgations, so let me, Lord, use this fasting, before the flesh rebel, and wound the soul to death.  
8. This is a fasting day. My good Mother the Church knowing, all her children break Gods and Natures laws, hath in her tender love found remedies for their disease. She hath set times to fast, that by humiliation of the soul, and punishment of the flesh, they recover what they have lost by pride and greediness. Lord, give me grace to hear my mothers instructions, and not forsake her law.  
9. healthy men need no Physician, and laws are not made for the just. The Church ordains fasting to them, whose heat of blood, and fullness of humors hinder the souls godly functions. If I am one of them, I will observe her prescriptions; but if without self love I see, my flesh needs rather cherishing then chastening, I will not fast to day; for, I know, my Mother means not to destroy my nature, but to tame my sensuality. O God! let me know mine own strength, to eat and fast as need requires.  
10. I know, fasting is good, when it is observed in humility, to show sorrow for sin, wean the flesh from all lust, 
See the Table of my catechism, ●t the word Fasting.  mortify the whole man: yet I dare not by an excess of rhetoric call it the root of grace, nor by pride esteem it meritorious; for neither meat, nor want of meat commends us unto God. It is enough that it be good and pleasant unto God, but 'twere too much, it should make my God my debtor. O Lord, accept my fast, and as thou lik'st it, reward it; yet not as 'tis my work, but thine own gift.  
11. Whosoever washes away his spots, labours in vain, if presently he gets others; and he, who fasts for sin, doth lose his pain, if willingly he sin again: therefore, my soul, put on a strong resolution, to fly henceforth from the lest sin, as from a greedy wolf. And thou, good God, let thy grace strengthen me, that si● reign not in me.  

In Civill Warres.  
12. The sword is drawn upon our Land, and we, who hitherto have lived secure from hostile inva●ion, are fallen amongst ourselves unto a woeful division. What is the cause of this, but our unthankfulness to our common Maker, who hath so long blessed us with peace? Now by what means can we remove this threatening ill, but by a speedy repentance? O then, my soul, enter into thyself, take a full view of thy grievous offences, and unfeignedly mourn for them, fast for them, and from them, and in this wise beg for mercy from God, before the high throne of his grace. See the prayer, in the yearly Devotion.   

In foreign Warres.  
13. We hear rumors of war, which the more affright us, because we have enjoyed a sweet and plenteous peace. Both fire and sword have raged long amongst our poor neighbors, and now begin to glimmer in our eyes, and make our hearts pant in our breasts. What shall we do to save ourselves? Seek out the cause of all these jars, and in the beginning cut it off. Is sin the cause of them? O then, my soul, away with it. Remove it by detestation, vent it by confession, wash it with tears, dry it up with hunger, and by frequent and fervent prayers try to assuage thy Gods anger. See the prayer in the yearly Devotion.   

In time of Famine.  
14. Those begin to lack bread, whose dogs would hardly eat it dry. Now our excess should do us good, if we in this necessity had our past superfluity. But wishes are to no purpose, but to increase our pains, and the remembrance of our past abundance doth but add sorrow to our want. O cursed sin, what evils dost thou cause? By thee these are even ready to starve, for whose sake this great world was made. Base gluttony, how many dost thou kill? Now we must fast, because we have eat all, and we may fast till death, before God accept our fasting; for, it is forced, and he regards but willing sacrifices. Then I will force myself to approve this constrained abstinence, that it may please my Lord, and with anguish of heart, for my past villainies, beg of his grace remission of my sins, and my daily bread, in these words. See the yearly Devotion.   

In time of Plague.  
15. God hath sent his plague on our Land, and his servant our King hath proclaimed a fast. Surely I will keep it, as well as I am able: that is, I will forbear all meat, till my belly cries for hunger; and because thats but little in the sight of the Lord, I will abstain from all lawful pleasures and delightful pastimes, much more from sin and transgression: then I will study to do good, and with an humble mind prostrate myself before my God, and earnestly entreat him thus. See the yearly Devotion.    

His Abstinence.  
1 AS abstinence is a forbearance from meat and drink for the correction of the flesh, it is a religious fasting: but as it is a refraining from flesh and certain other meats; then 'tis a civill ordinance, or a voluntary penance: for, the Church forbids us no meat, but leaves them all to our discreet and sober use. Let me not, Lord, abuse my liberty, for an occasion to the flesh; but give me grace, to forbear all those meats, which either feed my lust, or the Prince allows not.  
2. The Church is an indulgent Mother, who, following her Husbands steps, gives free leave unto her children, to eat of every thing, which God hath made: yet Princes seeing, all beasts and fowles should be shortly devoured by us, and drowned in our greedy bellies, have for certain dayes and times forbid all flesh, to preserve young cattle, and bring fish in request. Suffer me not, O Lord, to take my Mothers indulgence for a pretext to despise my Governours laws.  
3. If when I fast, I do abstain from flesh, and feed upon dainties, what fast is that? It is rather a Glutton's feast. And if I fast till night, then glut myself with meat, what availeth my abstinence? Yet th●se pass for custom, the first amongst our pretended catholics, and the second among too many Protestants. Keep me, O God, from both errors. Grant that after my fast I feed soberly on those meats, which content my nature, and tickle not sensuality.  
4. The best abstinence of all is to have a constant diet, both for measure and time, avoid variety and superfluity either of flesh or fish, of wine or beer. happy is he, who keeps such abstinence; for so with Gods blessing his flesh shall be healthy and strong, his mind subtle, his heart light and merry, his counsels wise, his thoughts chast and holy. O God! teach me such abstinence, and bless it with these sweet effects.  
5. Abstinence was the trial of Adams obedience, and if he had forborn a three, his posterity had been blessed. All our sorrows come from a bit, whose sour relish sets all his childrens teeth on edge. O Lord! put me ever in mind of the cause of my Parents fall; that my soul be wary of the like temptations.  
6. Christ being hungry was tempted to eat bread; whence I do learn, that it is not the quality of the meat, which makes us guilty before God, but the greediness of the mind. A weak stomach may eat dainties without offence, whilst others lose their fowls for pork, as Esau sold his birth-right for Jacobs read pottage. bless me, O Lord, with a temperate mind, to eat for need, and not for voluptie; drink to quench thirst, not to stir lust.  
7. Here is a catholic, at least so pretended, whose conscience being weak, and his understanding darkened, he thinks that on this day, it is a great sin to eat flesh. Shall I then forbear it, and so foregoe the liberty, by which Christ made me free? Yes, for otherwise my liberty should become a stumbling-block to him, for whom the same Christ perhaps died; and so may convert him: for either he will eat flesh with me, against his own conscience; or judge hard of me, against charity. Woe unto him, through whom offences come. Then, Lord, let me never do that, which gives offence to any man, unless it be just and needful; but grant, that for my neighbours sake I forbear that, which he dislikes, and I can lawfully omit.  
8. My fast should be the poor mans feast, and my abstinence his abundance. Let then now his empty belly be filled with that, which my almost full guts need not▪ then let me add prayers to both, and I believe, the Lord will regard them, and be gracious to me. Increase my faith, O God, and receive this my sacrifice of abstinence, alms and prayer.   

His gains.  
1 WE are all by nature much desirous of gain, as a help against want. And could our hearts but rest content, when we have got enough, to give the flesh what she justly requires, our profits should seem great; whereas for new desires of increasing our goods, we cannot savour the sweetness of what we have already got. bless my labours, O Lord, that gain may attend them, and let my mind be satisfied with moderate profits.  
2. My means increase, and I add daily to my store, and which comforts me much, what I have is well got. So I may call it mine, and enjoy it as a blessing of God, and the fruit of mine own labours. As by thy help, most gracious Lord, I get whereby to live; so bless my gains, that both they content me, and pass from me to my posterity.  
3. filthy lucres and ill gains are forbid; for, they breed but sorrow, remorse and fears. Whosoever injustly gets, can build no assurance on his riches, but still looks when they shall away. That which rapine gathers, reveling doth disperse, thieves rob, fire burns, winds tumble down, floods sweep away. Then, God forbid, I should grow rich by wicked means. O Lord! let never my heart desire base profits, my tongue beg injust things, my hands take what's not mine.  
4. I am wealthy, but is all this wealth mine? Am I quiter out of debt? Have my workmen their hire, my servants their whole wages, the poor my charity; or is here any thing brought in by plunder or theft, deceit or extortion? If it be so, I'll cast it out: yea even now without further delay▪ its owner shall have it, with full satisfaction of the losses, he hath received by my injust detention of his goods. Behold, Lord, my resolution: help me in the execution of it, and forgive me the wrong, I have done unto my brethren.  
5. Our day is the antipodes their night; for whilst the sun shines in our horizon, theirs remaines in darkness. So my gains are other mens losses; for, what comes unto me, goes away from others. Is not, O God, the world big enough for all men? doubtless it is, if its division were well made: but whilst some have too much, others must want: yet he, who hath lest, hath enough, if he can rule desire. Lord, give poor men contented hearts, and rich persons bountiful hands.  
6. Who makes hast to be rich, shall neither be innocent, nor content: for, he must meet with many great temptations and difficulties; temptations, to transgress the rules of justice or of charity; difficulties, to get and preserve his riches. O that God would give me a wise moderation, to seek and enjoy his earthly blessings, without guile or too much molestation! Thou mayst give this, my Lord; and this I beg of thee.  
7. I think, that as rain is then best, when it falls by drops, not by streams; so gain, coming by little and little, is like to do more good, then if it should come all at once. An inheritance may be gotten hastily, but the end thereof shall not be blessed; either because 'tis got unlawfully, or with such ease, that we regard it not, and so spend it with the same hast, 'tis come. Lord, give me thy worldly blessings, as they may do me the more good, and let me not labour to grow rich too soon; least the love of money( that bitter root of all evil) pierce my heart with many sorrows.  
8. The blessing of the Lord makes rich, and he adds no sorrow with it. O blessed riches without sorrow! O then desirable blessing, which gives riches without sorrow! Let me have this blessing, O God; let me expect riches of thee. I am a stranger before thee, yea in this Land, a poor man without friends or any human help: yet I fear not much want, although I feel some already; because I know, riches and honor come of thee, and thou reign'st over all. The earth is thine, heaven is thine. O how then can I fear? If men forsake me, cannot crows help me? If I can have no part in the fruits of the earth, cannot heaven rain a little Manna, or a wind bring me quails? This may be done, and if it be not done, let thy blessing make me rich in patience.  
9. Gold and silver are but earthly, knowledge surpasses both, and wisdom is before riches. I have this day red a good book, heard a dainty Sermon, received a godly instruction. And as this is greater gain then fine gold and rubies; so I more earnestly thank thee, O God, the giver of good things, for this thy favour to my soul, then if thou hast increased my worldly store. Let me; O Lord, never lose that, which I have got this day; but keep it still in my memory, and grant, I make good use of it.  
10. My brother hath this day trespassed against me, or in my presence against God, and I with a meek spirit have shew'd him his fault; so that he hath heard me, and will( as I believe) be wary to commit either it, or the like. Is not this a great gain? Lord, take the greatest share in it; for, it was by thy grace, that my admonition hath been by him received in good part. Grant, I continue this good course, to correct gently my brethren; and grant likewise, others deal so with me, when I forget mine own duty.  
11. I have this day won a soul unto God. He was( poor man) in the wrong way, bread in error, taught strange doctrine, suckled with an ill milk; but I, with strong reasons and gentle persuasions, have made him see the dangers of his opinion, and withall renounce it. Is not this a great gain? doubtless it is. O then, good Lord, receive now the glory of it: for, 'tis thy hand, which hath delivered his soul out of the Devils snare, and it is by thy grace, that he hath acknowledged thy truth.  
12. Ill gains are worse then losses. I might have had friends, wealth and honors, had I been willing to forsake Christ, or at least give him some fellowes; but what things were gain unto me, those I esteemed loss for Christ. Christ, the Son of the living God! let me ever adhere to thee, and count all things but dung; that I may win thee, my Lord and my God.   

His Losses.  
1 AS we love gain, so we fear loss, yea this is more sensible: yet if we consider, that all things are here under change, we will patiently bear our losses. There is no man, who always gains. Why then should I look to get still, and not let go sometimes? O Lord! let me never refuse what's common to all men. Make me as patient in my losses, as I am joyful in my gains.  
2. The Sea receives and casts waters, the moon gets and loses her light, and so do I my goods. I had more this morning, then I have now: yet let that pass, it may return again. My comfort is, that I am not lost with my means. Skin for skin, yea all, I have, will I freely give for my life. bless it, O Lord, with virtue, length and health; and do what thou wilt with my wealth: yea if it be thy blessed will, to touch my bones and flesh, I resign my life unto thee: onely save my soul.  
3. Although my goods be stolen by thieves, or burnt by fire; my houses be blown by the wind, and my children and friends wrapped in their ruin; yet by Gods grace, I will with Job fall on the ground, and worshipping that Lord, who hath given and taken away, bless his name in my losses, with a heart as patient as he himself shall give. Give it, O God, give it so good, that it please thee, an honest and religious heart.  
4. Plunderers have been here; either little or nothing is left me, for a long subsistence, unless God assist me. Him therefore I implore, before whom I humbly confess, my sins deserve these and greater losses: yet from whom I hope some speedy relief. Regard, O Lord, my confession, and let me not be frustrat in my hope.  
5. My estate is like to be sequestered, because I adhere not to this party: and I cleave not to it, for any private ends of honor or profit, which I have or expect from the other; but because my 
I suppose, that on wise and pio●● man, whether Royalist or Parliamenties, shall except against this, but rather appro●● it, as convenient for both, in their several lights, and for any person in other civill commotions.  conscience tells me, right stands not with this side, and this side stands not for Gods truth. If it be so as I conceive, O Lord, convert or withstand these, who violate our rights, infringe our liberty, suppress thy truth; and suffer them not to plunder my goods, encroach on my estate, afflict, captivated my person: or if they have done these, or some of these, incline, compel their hearts to a speedy satisfaction. But if this party be indeed for thy truth and our good, and thou approv'st their war, let me( I pray thee) know their ground, that my heart be with them; and so let them assist, not ruin me.  
6. I have lost all, and now must work hard, beg or starve. But what work can I do, having learnt no trade in my youth, or being weak by age? And must I beg, who have relieved beggars? Or must I starve, while oppressors are fully fed with my good meat and drink; with my poultry, sheep and oxen; with the corn of my fields? All these are just with thee, O God. Thou mayst, in equity, call me to hard labour, for my long idleness; led me from door to door, to humble my proud heart; and starve me, for my past excess. If thou dost so, thy name be praised: yet I pray thee, not to do so; but in compassion to spare me, and give me means again, to live sweetly and holily.  
7. My loss is great, therefore my cares shall be the less. My trust was perhaps in my goods, and my riches made me too proud: least therefore my means should lose me, God hath made me lose them: for although they be snatched from me by violence and injust means, or lost through mine own negligence; yet God had a hand in the loss, to order it to his glory, and my greater profit, unless by foolish impatience, I go about to withstand it. Let me, O Lord, never do so: but grant, that in all things I conform my will unto thine.  
8. It is ingratitude, to forget that, which is given, and remember what is taken away. In that I lose, I see, that God deals far better with me, then with many thousands, who have nothing to lose; whereas my loss shows, that I had something. Therefore in stead of murmuring at my damage, I will thank God for the fruition of those things, which I have lost this day. Good Lord, receive my thankes, and give me another blessing, for that, thou hast taken from me.  
9. What I have lost may do good unto another. I was( belike) hard-hearted to the poor, an injust steward of my means; and therefore God hath taken that from me, which I kept from his poor members. If it be so, my heart follows my loss, to wish the finder of my purse or goods, a much good do them him; beseeching thee, my God, to give that person grace, to make that use of them, which I had made, had I been wise: yet first, to make inquisition of the owner, as he's obliged to do.  
10. I was yesterday in good health, but now either by ill orders in diet or exercise, or by Gods own visitation I am not as I was; for, I feel myself sick: and so my health( the sweetest sauce of life) is lost. But thou, my God, in whose hands are health and sickness, vouchsafe now to remove my pain; then give me grace to be thankful to thee, for the recovery of my health, and hereafter avoid all such causes of distemper.  
11. I have this day lost a friend by wrangling. Is not that a great loss? Yes, and so great, that ere the Sun be set, I'll try, whether I can win him again. He is not worthy to have friends, who can suffer no injury, nor bear a frown, or a hard word from them. Whether he be lost by my fault, or his own, I weigh not much: but by my gentleness I will blow up that fire, which is half extinguished. Help me, good Lord, and as thou lov'st union; so let thy spirit make up this.  
12. I was this day in the company of a man, whose modest ears would hear no foolish and lewd talks, whose tongue could neither swear nor slander, and whose carriage was both sober and religious. But I, like a devil incarnat, have made him blushy at his godly disposition, persuaded him to quaff, swear and swagger, and taught him to howl when others yell, and imitate my rude fashions: and so by my conversation he hath lost his virtue, and with virtue the glorious life of his immortal soul. Is not this a great loss? Shall not my soul answer for his? Then, O good God, forgive me this great wickedness, and give me grace to reclaim him speedily, by a contrary behaviour; and by weighty reasons show him the great danger, both he and I are in, unless we forsake such ill courses.  
13. Goods, health and friends may be recov'red being lost; time is not so: for, its loss is irreparable. What therefore shall I do, since I have lost this day, which God had given me to beg mercy for my time past, grace for the present, glory for the future? I cannot recall it; yet I will( as St. Paul counsels) redeem it: that is, the less I have done to day, the more will I do to morrow. I have loitered to day, then to morrow I'll up sooner then my custom, and work harder, and pray longer, then I am used to do. Grant, good Lord, I do so, and pardoning my idleness, give grace to walk circumspectly, redeeming the season.  
14. If the loss of time be irreparable, what is that of the soul? Not onely irreparable, but also incomparable. The gain of the whole world is nothing to that loss. O then, my God, make me watch over this treasure, careful to preserve this jewel. Let me not lose it through ignorance or negligence; not give it for pleasure; not sell it for honor, riches, or any other consideration.   

His Spending and Saving.  
1 frugality is a virtue between prodigality and avarice, which teaches man to keep his own, or to bestow it well: avoid profuse expense in his buildings, diet, attire; love and seek needful things, and not regard superfluous. Let, Lord, this virtue tutor me, that discreetly I dispose of my means, to my present comfort and future occasions.  
2. It is the gift of God to take our share in our riches, and rejoice in our own labour: yet our share must be moderat, and our joy such, as may last long. We must neither spend by riot, nor save by avarice: but( as our country Proverb saith) Let's cut our coat, according to our cloth. Lord, give me wisdom to do so. Let me fill my belly, and cover my back in such sort; that I want not meat for the first, nor clothes for the second.  
3. Wealth without wisdom breeds sorrow; for, some spend it so lavishly, that it is quickly gone; then those must fast, whose daily meales were feasts; and in their rags you may see the Proverb woven, 
Choice food and costly fare  
Make the back parts go bare.  Others contrariwise save it with such covetousness, that they receive no good of it, but by a frequent sight. Teach me, O Lord, frugality, and let me both hate prodigality, and loathe covetousness.  
4. When Christ forbids the care of the morrow, he doth not blame moderate provision of necessary things; but busy and distrustful thoughts: for, he himself commanded his Disciples to gather the fragments, which did remain of his miraculous banquet, and also beg of his Father their daily bread. We may then lawfully lay up in store for the next year what we save out of this. Onely let not the poor, our servants, friends,( much less our own bodies) challenge for theirs our provision. Let me, O God, forbear what thou forbid'st, and do what thou commandest. Let neither carking care of the future trouble my brains by day, and hinder my night sleep; nor sloth keep me from providing in hot Summer, what I may need in could Winter.  
5. Should the Schoole-mistres of the sluggard stay till Winter, to make her provision, her death might make her see her fault: for, in vain is that sought at last, which was not got, or spared at first. That little Ant gathers betimes her store, and though she bring but grain by grain: yet she brings enough for her need. So grant, my God, I do begin to save in youth( the fittest time to get) what I shall want in my old age( a time to lose or spend) and gather by degrees, and from my present overplus, what may serve me, when the harvest is past.  
6. If my living be worth but twenty pounds, shall I live as one of forty? Then that's the way unto the hospital, the gaole, and perhaps the g●llowes. But if God hath blessed me with three hundred a year, shall I live as one of twenty, to keep the rest for my children, if yet I have any? Then I'll be first assured, they shall likewise live at my rate; for, they are not better then I. Yet what folly should be both mine and theirs, to tie, and be tied to such condition? Doth God give me riches, and not the power to eat of them? Then I am sick of an evil disease. No, no: if I am worth but twenty pounds, I will be so frugal, that they shall keep me well, without eating my corn in grass, and being on my neighbours score. But if my means come to hundreds, I will not feed as my tenants, nor be clothed as a Yeoman. I'll save something for a dear year, and my childrens portions; and with the rest keep such a house, that my Hall shall not mock beggars. My neighbours shall taste of my meat, drink of my beer, and freely borrow my money. My wool shall cloth naked persons, my fire warm them, my meat feed them, my barns, or better room lodge them. Lord, give me grace to do as I purpose. If thou bless me but with small means, give me wit to use them so well, that they may suffice me: and if thou give me wealth and store, teach me frugality, to spend what is needful to me, and helpful to others; then save the rest.   

His Giving and Taking.  
1 ALl things in the world give and take; give by inclination, take through necessity. Heavens power down their influence, and the earth receives it. That's natural to them, and necessary unto this. From the high God, to the lowest creature, there is continual giving and taking. Onely some men would freely take always, and never give; and in that they show themselves bad citizens in this great common-wealth. Lord, let me not be one of them. As I love to receive, so let me be willing to give both unto thee and thy creatures.  
2. There is one God, by whose gift all things are, and who, as he's always giving, so he would still receive. He gives being, and what belongs to it; yet he desires but obedience and praise: and that he hath freely of all his creatures, except man. Of man chiefly God would have both, not because he needs them( for in that we may see and say, he is our God, that he hath no need of our goods) but for mans own profit: for, as this being is but little considerable, unless we obtain another, which be happy and perpetual, and that we can never obtain, unless we praise and obey him, whose most free gift it is, he desires of us these two things, that he may give us his glory. O God, grant, I willingly give thee these. Let me praise thy great Name, obey thy holy will, and in all things seek to please thee: then let thy glorious kingdom come.  
3. The husbandman hath not so much right, to expect from his field what he hath sown in it, as our God hath to look from us the service, we owe him: for, after the ploughman hath cast his seed into the ground and covered it, he does nothing more to make it grow: then he receives far more then he hath sown; whereas God sows in us the seeds and fruits, which he expects from us, waters them with his former and later rain, gives them their growth, and brings them to maturity. So then God is the first giver to me: yea such giver, that I can give him nothing, but what I have received of him. Yet if I give him that willingly, he doth thank me, and confess himself my debtor. O gracious God! who would not give thee what is thine, and so have thee engaged by virtue of thy promises? Here is, my God, the best thing, I can give, even my whole person. Lord, make it such, that the gift may please thee.  
4. After I have given to God what I have received of him, my soul must have my second alms; for she's a giver too. By her I grow, feel, understand: therefore I'll bestow this on her: she shall be my darling and better part; shall rule this wanton flesh; take the best of my time for her noble functions of meditation and prayer. merciful God! let me never revoke this gift, but help my soul to enjoy it, without opposition.  
5. My body shall have something too; for it gives both delight and knowledge to my soul with the use of its senses. If that be a faithful servant, this must be a kind dame. Then it shall have good meat and drink, warm and decent garments, good rest, and not too much labour. Lord, give me means and wit to afford my flesh kind usage; and grant, it abuse not my gentleness, and by my goodness receive harm.  
6. I have from my parents this visible substance, and besides, I have had of them many prayers, instructions, corrections and helps. So I am greatly in their debt, and thus I will endeavour to pay them. I will so live, that their grief shall be turned to joy, their killing fears into comforting assurance; and their care into ease. O God, grant, I do so. Let me honor, love, serve, obey, help them, as thou comman'dst, and they deserve; and bless them, my good Lord, with faithful souls, healthy bodies, honourable names, and moderat riches.  
7. My wise doth give me help, my child comfort, and my servant service: therefore as I take, I will give. The first shall have my love, the second good counsels and careful instruction, and both my means, when I am dead; and whilst I live, shall enjoy them with sobriety, as myself. As for the last, his wages shall be paid quarterly, and something more given him. Certainly, he shall feel my heat before strangers, and quench his thirst at my fountain, if I can spare of my water. Good Lord, so bless us all, that we cheerfully give and take, according to our power. So shall we live content, not as many, but as one soul.  
8. Kings give, and must receive. They give liberty, counsels, examples to serve God, praise to good works, terror to the evil. They are the fathers of their country, the protectors of their subjects, supporters of the weak, exalters of lowly persons, supplanters of the proud. They must then receive great honor, faithful service, liberal, valiant helps. Thou King of kings,& Lord of lords, make all Kings and Governors such; and assist their subjects, in the voluntary discharge of these and all other duties.  
9. The Ministers of Christ are magnific givers; sith they give that, which is more precious then rubies, the saving knowledge of our God. How liberal then must we be to them, that they want not the lest commodity? Let not the fees or honors of Physicians or Lawyers exceed theirs, otherwise we declare, that our bodies and goods are our principal care. Make me, O God, so judicious, so religious; that I greatly honor, liberally maintain the stewards of thy mysteries, esteeming beautiful the feet of those blessed men, who bring glad tidings of good things, preach the Gospel of peace.  
10. Some persons may be esteemed Ministers of Christ and his Church, although they want usual ordination. Such are all those, who on all occasions instruct, exhort and reprove their brethren, in the spirit of Christ. And such again are those, whose loving hearts vent forth their zeal, in their pious writings, for the good of the Church. Such deserve our regard, and should find us always willing, to manifest our gratitude to God and them, by the sweet fruits of faith and love, encouraging them in their commendable ways, by all the helps, which we can afford, and they want. So, my Lord, grant, I do, according to my power. O let me not deny my worldly goods to those, who spend themselves for me, for my eternal happiness; and let all men be affencted with the same mind, as they and I: as they, to manifest thy truth; as I, to regard their holy labour.  
11. My friend gives me counsels in business, consolation in affliction, delight by his conversation, and help with his goods in my want. Let him, my God, receive the like of me, as occasion shall serve: make me as faithful and helpful to him, as I find him to me.  
12. There are some men 'mongst us, whose penury is great, and the greater, because their generosity permits them not mendicitie. Such are decayed Gentlemen, Merchants and others once rich. Such must not be forgot, but remembered in our secret and Christian alms, chiefly if they be persons of honor, as well for virtue as for blood, as well for present piety, as for their past plenty. Help them, good God, and let me and all honest men prevent their prayers, by our voluntary relief.  
13. There are again some men 'mongst us, who having had houses by the hundred, fathers, mothers, brothers and sisters by thousands, are( for Christs sake) deprived of all; honourable persons, where the Pope is adored; most religious, where religion is made superstition. Shall these have no regard 'mongst us, who have in dead, or in pretext so much christianity? Shall they be forced to serve, starve, or fly back to their Monasteries, as mistrusting upon their conversion, the sincerity of our faith, for want of charity? No, no: this must not be. They must be embraced and honoured; and if they want, maintained; least Gods spirit be grieved in them, and his light burden seem grievous to them. Yet we must wisely observe them, till their holy conversation and long perseverance have sealed to us their conversion. Then they must be most dear to us, not as strangers, but members of the same body. Then they must be so welcome to us all, so gladly admitted into our houses, that they may not miss theirs. So shall we weaken the Popes Sect, and fortify the Church of Christ. So let it be, O thou great Shepherd of the sheep. Call those to us, who like wolves will devour thy flock; and being come, grant, they find us loving to them, careful of them, not being inferior in policy and charity unto the children of this world, who have pensions, houses, honors for them, who forsake thy truth and our Church.  
14. There is one, who shall take of me, though he give me nothing, unless it be injurious words, sour looks, bitter curses, ill terms. He is my sworn enemy; yet I will never use him so. I'll pray for him. I'll do him good, and if he stumble before me, I will not tread on him; but be the first to help him up. Shall I lose my labour, give and not take, do good and receive none? O no. I may make him my friend by my gentle carriage, then he will thank and requited me. Whether he do it or no, I shall not lose my reward; for in judgement it shall be dealt with me, as I have dealt with him. Let me, O Lord, even do as I say, bear for thy sake a kind mind towards all my foes, love and pity mine enemies, and seek the good of them, who plot my destruction.  
15. This beggar gives me many vows: he wishes me long life, prays God to bless me and my store, keep my houses from fire and floods, my goods from thieves, my whole person from harm. Shall he receive nothing of me; or shall I curse him, because he doth bless me? Yes, he's a rogue, 
Let not these expressions se●● strange: for, sith in my Meditations, my design is to show and reform 'vice, as well as to commend virtue: I suppose, my tongue may writ what my ears have heard.  a vagabond, a lazy and lousy rake-hell, a dissembling villain, whose heart doth curse, whilst his tongue blesses me. Our law condemns all such unto the house of correction; and were I a Justice of Peace, I would teach him another tune, and make him take a better course. But soft, thou wicked tongue, the bewrayer of an ungodly heart! Dost thou not mark in this mans rags Christs own livery? Dost thou not know, that he, who hath made this man hath made thee; and therefore could have framed thee more crooked, lame and poor then him, yea a base worm, or some venomous toad? Who hath discerned thee? shouldst thou not be as lousy as he is? as scabbed as the worst, if God had not discerned thee from him or such? Wherefore then dost thou revile him? In mocking him, dost thou not reproach his Maker? And fearest thou not, that for the oppression of this poor, for the sighing of this needy, God arise now, to set him in safety from thee, who dost puff at him, in grinding to dust thy hard heart and cursed tongue? Then change thy tune, give him faire words to comfort him; then with money, meat, drink or clothes commend him unto his Maker. Thou Christ, who hast appeared to men, in the shape of a servant, let me never chafe at those distressed souls, whom thou vouchsaf'st to call brethren; but grant, I do honor and love them as thy friends, and help them as their quality and need require, and my means permit me.  
16. Alas poor soul! I pity much thy case. Depart in peace, and the Lord be with thee. This is a godly prayer; but yet too thin, to keep this naked man from could, and too light to feed him. An old garment and a dish of pottage may make him feel, that God begins to be with him; for, his hungry belly cannot be filled with words, nor his could back made warm with prayers. Then he shall have what I can spare. My God, accept my will; for my relief is not worthy to be set upon thine account. Yet 'tis better then a cup of could water, to the giver of which thou hast promised a reward. O then, let this my small, yet free, gift receive his.  
17. This poor is now in great distress, so that unless he be quickly relieved, he must either steal, or be starved. If then I can, and will not assist him, his theft or death shall be laid to my charge. This is, my soul, a faire occasion, to give thy God what he hath given thee. Now then let this person have a little of what thou enjoy'st now, but must leave afterward; and doubt not, but that God will render thee a hundred for one. Jesu, the Son of man! make me so tender to thy poor, and ready to help them for thy sake, that when thou shalt sit on the throne of thy glory, I hear of thee those gracious and comfortable words, by which thou shalt welcome all those, who have given thee meat in thy hunger, drink in thy thirst, lodging in thy travels, clothes in thy nuditie.  
18. These beasts give me their attendance; these oxen plough my ground, these horses carry me, these cowes afford me milk, and these sheep wool: these dogs keep my house and goods safe, and these cats kill my mice: since therefore I am in their debt, I will study a requital. They shall have meat in my service, and their work shall be moderate. Their guts shall not cry against me, nor their groans show, I am a hard master. Let me not, Lord, abuse thy creatures, and by cruel dealing show, I am worse then they. They do serve me, as thou hast appointed; let me use them, as they deserve; and grant, they give me this lesson, to serve thee willingly, since thou hast made me for that end.  
19. A just man is merciful to his beast, yet he knows that a beast is but a beast, and so uses her as a beast; not as a man; or better then a man, as too many do now, who in that are not just, but very in just and foolish. A dog, horse, cat, monkey and such are more dear then many servants, yea some nice persons show them greater love then to their own children. It is not a light sin, but rather so grievous and common, that I beseech the Lord, to impute not to this Nation, that their dogs eat delicate bits in their laps and trenchers, while his poor members are hungry at their doors: Rather, O God, pardon this transgression, and show us clearly the folly and inhumanity of it; that we loathe and shun it. O permit not, we prefer a beast to a man, feed dogs better then our brethren: allow a beast what we deny to a Christian.  
20. We must give others what they like, such things, as best please them, yet not foment their 'vice, or be dangerous. We must not then give weapons to mad men, strong drink to the drunkard, riches to the avare, honors to th' ambitious, nor bribes to pervert justice. Make me, O God, discreet in all my gifts, that they please, not offend. Let not my gifts be baits to sin, nor bribes for injustice; and grant, I hate to receive such.  
21. Whosoever hath any right to give Church or State-offices, is in conscience obliged, to bestow them on those onely, who are qualified for them, yea upon them, who are the most skilful, honest and diligent; bewaring to commit the sin of pference, in the election of Officers, regarding blood, alliance, or friendship before capacity. That our great men observe the first, and forbear the second, vouchsafe them, O great God, knowledge, love, fear: knowledge of their duty, and of the persons, they prefer; love to the public good; and fear to offend thee, corrupt the Church, ruin the State, and damn their souls, by the promotion of evil persons; of ignorant, injust, negligent officers: and let these men fear to receive functions, least to themselves and to many others they procure damnation.  
22. We must not give what is not properly our own, or that, in which others have right: neither must we receive that thing, which the owner ought not to give, or of which he is not right proprietary. That I neither give nor take thus, the Lord bless me with a wise and just heart.  
23. God and wise men love a cheerful giver: one, who gives freely what he can, makes a Christian inquisition of other mens necessities, prevents their entreaties, and blushes at their thankes. O that all rich persons were such! how rich should their souls be! yea how sweetly should they enjoy these earthly goods, and safely transmit them to their posterity! But such none can make them, but the almighty God. Him then I pray, to work upon their hearts, till he hath made them free, in the voluntary distribution of their riches among their poor brethren, and for those uses, which are called pious, because they promote godliness. do so, my God, and so open our hearts, that none want, while others exceed, and none exceed, while piety requires their help, in the Christian education of youth, liberal maintenance and encouragement of religious, learned persons, and publication of good books.  
24. Gifts have their times, as well as all things else: and wise is he, who observes them, not only to pleasure others, but for his honest advantage, and personal preservation; sometimes making his way by gifts, and other times pacifying anger. So did Jacob to Esau, and so Abigail to David: for, divine religion forbids not all human prudence; but rather allows it, where it is joined with honesty. If then I have need of great men, or fear any enemy, I will sand my gifts before me; and that I lose them not, move, my good Lord, move their hearts so, that they favour my cause, or be willingly reconciled to me.   

His Promising and Performing.  
1 PRomises are necessary, not only betwixt man and man; but also betwixt God and man: for, as it is neither expedient nor possible, to do or give all things at once; so promises are requisite, for assurance of graces or duties deferred. Yet notwithstanding the necessity and great utility of Promises, we must well examine their legality and possibility: for, as he is wicked, who promises some injustice; so he's a fool, who binds himself to impossibilities. Lord, let me be neither of these; but give me both honesty and wisdom, in my contracts with thee and men. Let me not rashly vow thee that, which is not in my power, and thou dost not require: nor promise that to men, which is not just, expedient, or possible.  
2. If we must not engage ourselves to any injust and impossible thing, we ought not to oblige others unto such promises: for, we must in all equity give others the same law, we take. If we do otherwise, we shall be guilty of their sins in that; and God and good men may then look on us, as upon gulls, who lay snares for sillie persons. Such base thoughts be far from my heart, which the just God vouchsafe to fill with upright affections.  
3. The promises of the wise and godly are like the law of the Medes and Persians: they must not be repealed; for, being made with prudent cautions, and all requisite conditions, they are performed with honesty and religion. Make me, O Lord, both wise and religious in the discharge of all duties, and performance of all my promises.  
4. As all men are sinners, the wisest and holiest may err, in their promises unto God and men: for they are sometimes made in ignorance, superstition, temeritie, love or anger: but then such must not be performed, whose injustice or impossibility appears before the execution: but we must rather grieve for such blind, light or passionat vows. I have made many such, yea perhaps performed them; and therefore I beg thy pardon, O thou wise and great God, who knowst the folly and weakness of man. And that I never more promise, perform the like, endue me with wisdom, bless me with honesty.  
5. God promises to us exceeding great and precious things, riches, honors, peace, friends, health, strength, children, grace& glory: and as God cannot lie, so we may well expect the performance of all his promises. Who doubts of them, is injurious to the most High; for, so he doth mistrust either his justice or his power. Yet, as his promises are made with condition of belief and good life; who wants the condition, or wilfully and frequently breaks it, may well doubt of the performance; not as conceiving God injust or incapable; but looking on himself, as one perhaps, to whom the promise belongs not. That I be ra● of these doubting persons, seal, O my God, thy gracious promises to me, with the holy spirit of promise: and let this seal be known to me, by my strong belief of the word of truth, and sincere love to thee; and to others, by my Christian conversation.  
6. Man promises God pleasant things, faith, love, fear, obedience; but who is wise must have a condition in his contracts with God; not of condign retribution; for, he must not expect a recompense, by virtue of his best service; but of gracious contribution. He must vow with this condition, that God vouchsafe to assist him effectually, in the performance of his promises. Sith then, O God, I renew now my vows to thee, extend thy graces unto me. I vow to keep thy Law, but give thou me understanding. I resolve to begin or continue my course, in the way of thy commandements: yet upon condition, thou shalt teach me the way, enlarge my heart, and incline it to thy testimonies. So I expect from thee both the will and the dead, yea the knowledge to led that will: and I know, thou wilt give them me, because thou hast promised them to those, who trust in thee, and call on thee, as by thy grace, I do: beseeching thee by the merits of Christ, my wisdom, righteousness and sanctification; to make me wise, righteous, holy.   

His Buying.  
1 AS no man possesses all things; but the richest doth want many commodities; so there is none, which be not forced to beg, borrow, or buy. And as few men give or lend so freely, as sell: So many must buy what they want. I am in the number of these: I must buy many things. But because there is often great deceit, both in the price and wears, I pray thee, my wise and just Lord, to bless me with honesty and wisdom: that so I neither cheat, nor be cheated. bless likewise all men with the same honesty and wisdom: that none be willing, to defraud his brother; nor sillie, to be defrauded.  
2. I must go about my market, and there buy what I need. But can I find it there? No certainly. many things are necessary, which the kingdom cannot afford. Truth, wisdom and understanding are not English commodities. They grow not here, but are high countrey-wares. They descend from heaven, from the Father of lights, out of whose mouth come knowledge and understanding. From him then I must expect them: of him I will buy them, of whom waters, wine and milk may be bought without money and price. liberal giver of good things, give me now wisdom and knowledge, that I understand righteousness, judgement and equity, yea every good path. Give me, I pray thee, thy spirit, thy holy spirit of truth, to guide my soul into all truth. So shall not error misled me, nor ignorance and folly destroy me.  
3. As goodness, righteousness and truth are the fruits of the spirit, and wisdom, knowledge and understanding, the gifts of the Father; they must be begged of him: yet we must do, as well as pray; read good books, hear the wise, imitate the godly, and observe the course of the world: for, by these we gain experience, and experience perfects knowledge. Lord, give me a wise heart, to seek all opportunities of finding the truth, gaining knowledge, and exercising righteousness.  
4. Sith I am commanded to buy the truth, wisdom, instruction and understanding: I must seek where, and by whom these are sold: and when I have found the place and persons, I must open my ears and purse to them: yea I will sell all worldly goods, to buy the field, where Gods treasures are hide; those pious books and religious writings, which contain heavenly riches, the right knowledge of God and man, and show my duties towards both. My God, grant, I do so. Grant, I frequent, honor, maintain those blessed persons; buy, read, learn those sweet books, in whose company and lecture, I gain the riches of thy grace, purchase the pearl of thy Gospel.  
5. What book is this, with a frontispiece so glorious, a title so specious? I'll cast my eyes on it, read it in many places, to know whether it be as good as faire: for under this pleasant green grass of curious invention, rich figures, and choice words, a serpent of error, a toad of pans may lurk. Fie, fie: burn it to its Authors eternal shane: for, 'tis erroneous, or lascivious, or at the least, but a vain and lying libel, a seditious pamphlet, a fomenter of division. My God, permit me not, to cast my money in such dangerous wears; buy the serpent, which might sting me to death: and let no more such men have the power to move a hand, in the composition of such infecting or injurious books: or if they do't, let none be so bewitched, as to regard their damnable writings.  
6. I must buy things necessary or convenient, but not superfluous, unless it be some little and cheap toys, to quiet my children. My poor brethren, those sick, naked, or hungry members of Christ, shall cry loud against me, if my superfluities hinder me, to relieve them in their necessities. What I enjoy is not so absolutely mine, that I may do with it, whatsoever I list. 'twas given upon condition, to use it soberly for me; and di●creetly, for the good of others, and the glory of my Master. My God, grant, I do so. Let me be a faithful steward of thy spiritual graces, corporal gifts, and earthly goods, to the best advantage of me and my brethren, and to the clearest manifestation of the glory of thy mercies to me.  
7. I must not buy that of any, which he hath no good right to sell; such as his life, wife, truth, honesty and stolen goods: for, all these things cannot be sold and bought without manifest injustice. I must not likewise buy a thing, whose propriety is controverted, its right questioned: for there may be likewise injustice to him, who knows not the right: and certainly there is folly in the buyer, in adventuring his money for that, which the law may adjudge to another, either by right or wrong. I will then foregoe this bargain, for the evident or suspected injustice, or danger of it. My God, let me always do so, and let thy Name be blessed in that, I do now so; for the present justice and wisdom, thou giv'st me.  
8. It is nought, it is nought, saith the buyer, but when he's gone, then he boasteth. Indeed, Sellers sin in excess of commendation of their goods, and Buyers in dispraise: but who is honest, will never do so. If I am innocent of this excess, my thankes are due and given to thee, my God and preserver. But if ever I have bought any thing too cheap, of some young, sillie or drunken sellers; I beg both thy pardon and help. Remit my sin, and assist me to make satisfaction.  
9. To say, I'll give no more, or I will not sell it under, is a frequent speech amongst us, a lye in many mouths; yea, O horror! a lye confirmed by a false oath, and often by many, waited on by imprecations: for amongst us may be hourly observed that doubly sworn resolution, in the one, not to raise; in the other, not to abate the price: yet the buyer gives more, and the Seller takes less, then they have said and sworn. And is not this a great iniquity? an intolerable folly? iniquity, against the God of truth: folly, against our souls, who thus are sold to Satan for a toy, to save or gain a small piece of money. 'tis again folly against our reputation, which we lose by such proceedings: for, who will believe us, since we lye so familiarly, swear so lightly, forswear so wickedly? Forgive, O God, forgive and correct these sins in our Land. Give us wisdom, to prefer our reputation, souls and thy fear, to the gain of the world. Let our bargains be without oaths, yea without lies and idle words: that in all things we show the truth and holiness of our religion profession.   

His Selling.  
1 HE must be very rich or poor, who buys always, and never sels; a King, or a Beggar. Being( by Gods favour) neither of these, I must both buy and sell. And that I do both these aright, direct me, gracious God, making me wary in Buying, and honest in selling.  
2. Some things may be lawfully bought, whose sale is unlawful. Such are truth, honesty, which being once obtained freely of God, and dearly bought of men, in their speeches, books and actions, must not be sold again: sith no earthly treasure, worldly honors, or carnal voluptie may be a price for them. O then what fools are they, who sell their honesty, yea the truth for a toy, for a vain profit or credit! How mad those Ministers, who for a Church-living, or for one better then the first, or to please some great men, or to be popular, and have the love of an ignorant multitude, betray the truth unto error, and make it serve their wicked ends, for the oppression of the just, and exaltation of wicked persons! Thou God of truth, suffer me not to go with them in the way of Kain, run greedily after the error of Balaam, for reward, and perish in the contradiction of Core. If yet I have been one of them, O pardon and convert; pardon my sin, convert my heart, and fill it with the love of truth, and with grief to have betrayed it. Convert likewise all those, who for their advantage have mens persons in admiration. And if they be past conversion, purge our feasts, from all those black spots; our air, from those thick clouds; our heaven, from such wandring-stars; our field, from those dead trees. Let truth and honesty revive; then let peace and plenty succeed.  
3. I must not sell what is not mine, and so I must not sell myself: for, I am Gods by creation, and Christs by redemption. Then God forbid, that I sell his creature to sin, and Christs purchase unto Satan. My God, keep thy propriety in me. Sweet Jesu, preserve thy free man. O let me live as it becomes a creature so excellent, a man so highly prized; that the blood of Gods Son must be my onely fit ransom.  
4. stolen goods being not mine, I must not sell, but restore them, with full satisfaction, for the damage, I have caused their owner; grief, for the sin committed against God; resolution, to forbear all thefts and deceits. Give me this grief, O Lord; help me to make satisfaction; breed, fortify, continue the resolution, to walk uprightly before thee and men. So shall I walk surely from outward fears, inward remorse.  
5. Who sells, perverts justice, for gain, hope, favour, or hatred, sells all the right, he hath in his goods, life, and soul: for certainly, injust Judges forfeit all these. O then let me not, gracious God, be one of them, who justify the wicked for reward, and condemn the poor innocent! If I undertake to decide any difference between friends; let me, O God, do it with such integrity; that my sentence please thee and them. Let all our Magistrates do so. Let them all judge with just judgement, without respect of persons and their gifts; of love unto their friends; of fear of the wicked; of favour of the great; of the cries and prayers of their wives and children. Let them die rather then pervert the judgement of the stranger, fatherless, widow, poor: yet let not their pity to these countenance them in a wrong cause. Give them the knowledge of thy Law, and of that of the Land; that they keep themselves far from false matters, and least through ignorance they rob or slay the innocent; assist, maintain, justify the wicked.  
6. To sell ill wears for good, and commend them above their worth, are common, yet great sins, I will not then follow a multitude to do these evil things. I'll cheat no man in the quality of my wears. I will not say, that they are the best in England, or that the world hath none so good: for, this commendation shows too great levity and vanity in many men. Besides, either it is not true; or if true, 'tis not so to me, who know not the goodness of the wears, I postpose to mine. To save then my credit, and not stain my conscience, keep me, O Lord, from all foolish and false commendations of any thing, I sell or make: and permit me not to make or sell that, which be unfit and unlawful.  
7. False or divers weights and measures are abominable to God;& so are all unreasonable rates. If then I have any just interest in him, and will be inwardly what I would appear outwardly; I must be very just in my weights, measures, rates. Yet just I cannot be, being the injust issue of thee●ish Adam, who stolen the fruit prohibited, unless the just God make me just. To him therefore I call, for an honest and upright heart. O God, be not deaf at my call, but hear it speedily, and make me such, as thou commandest, I be.  
8. Who is obliged to give bountifully, and lend freely unto the poor, may well afford him good bargains. This then shall have my wears as cheap, as I can let them go. The rich God pity him and me, give us his all-sufficient grace, a frequent sense of his eternal love, thankful, contented hearts in his divers visitations, pure affections in his service, religious words, holy conversation.   

His Lending and Borrowing.  
1 WHat we call alms is by God termed lending, because he renders it, if given for his sake, yea with great usury: but with us lending is to let other men have the use of some things for a time, which after it, they must render in the same kind, if they be money, grains, liquours, or the like: or the same as they were, if they be vessels, clothes, horses, weapons, &c. Whatsoever my neighbour needs, make me, O God, as willing to lend him, if I can, as be is to borrow of me.  
2. mutual love is much commanded, therefore, O Lord, let me sincerely love all men, and let them bear me the like love: then if they need those goods, which I can spare, let them command them as their own, then return them to me: and let them be likewise ready to do me the like turns, when occasion shall serve.  
3. I must neither give, nor lend that, which brings harm unto my neighbour. I must not give strong drinks to the drunkard, nor lend weapons to the furious, nor money unto the wrangler: for, the first will drown his reason; the second beat, or kill his foes, perhaps his friends; and the third find so many suits, that he'll undo both himself and others. Teach me, O God, to give and lend what may profit the borrower, and cause damage unto no man.  
4. The wicked borrows and pays not again, unless it be with cursings, railings and disgrace: then I'll lend him nothing, but what I may well give: for, when Christ commands me, to turn not away from him, who will borrow of me, I think, he means to commend pity to the poor, and forbids not to beware of cheaters. Whatsoever it be, I will both lend and give, and help my neighbour in that sort, that I myself fall not into such poverty, as compel me either to beg, or use deceit, to find relief in want. Give me, O Lord, a kind heart to all men, yet withall so prudent, that my kindness deceive me not, and hinder me to provide both for me and mine, before to look unto others.  
5. If I may lend unto my friend, I may be surety for him, and so prove myself an honest man. I will freely give that, which I would gladly take, lend what I would borrow, and pass my word for him, from whom I would expect that kindness, were I in any want. Yet if I have a wife or child, I will hardly be bound for any man, unless I know by probable reasons, he will not forget my friendship, and leave me to discharge his debt, and repent for my good office. Lord, let no man be of so unthankful mind towards me, as to leave me in the danger, when I shall be surety for him; but give him will and means to pay well what he owes, love me for my friendship, and thank thee for thy help, in providing him such a friend.  
6. A sinner will overthrow the good estate of his surety; then I will not be taken with the words of my mouth for one. I will never be bound for him, who reckons the thing lent as found, puts them to trouble, who help him, and studies to defraud his friend. I had rather lend him, then be obliged for him: for in lending I may have some hope of my goods; but being bound, I shall daily fear to pay that, which he will or cannot discharge: and is not hope of good preferable to fear of ill? Although, O Lord, I be a sinful man, yet let not sinners( I pray thee) draw me into such suretyship, as may make me wise by my loss; and churlish, because I was kind.  
7. I must borrow money, but can I render it again? If I cannot, I'll never borrow it, for, that were mere deceit. I will rather work hard, then commit such base thing; or I will tell my friends how the case stands with me, and pray them to venture the sum I need, if so be I can ne'er pay them, in doing faithfully what industry can teach a man. But if my state is good, and I may easily pay what I mean to borrow, then I'll do it boldly, and discharge the whole debt, at the appointed time. So, Lord, grant me to do, and bless still thy servant with upright intentions, and good means to show them, in paying all my debts.   

His Consulting.  
1 AS all men are not wise, nor the wisest knows all: so they must consult each other, and 'tis a mark of a profound folly, not of a high wisdom, to scorn the counsel of others. Let not, O God, thy servant be thus marked, but make me so discreetly wise; that I trust not in my wisdom, but admit willingly the prudent counsels of the wise.  
2. We must consult with those, who have the greatest skill in the things, we doubt and propound: for, best is always the cheapest: and in consultations we must prefer the most necessary affairs. Sith then the soul is before the body in dignity, the body before earthly goods, we must consult about them in order, and with those men, who excel in the profession of that, concerning which we seek information. Let me, O God, esteem things, as they are, and study their preservation and perfection; and for this end, let me seek and follow the counsel of the most skilful, in spiritual matters, corporal state, worldly affairs.  
3. The greatest Clerkes are not always the most honest: we must therefore in our consultations seek them, who have learning and honesty; yea we should do wisely, to consider their experience: for, one may be both learned and honest, who yet for want of due and long practise may err, and so deceive. Lord, direct me to such, in my great occasions: and so be thou with them, that they err not in their counsels.  
4. Who is not wise, must have wise counsellors: yet who chooses such, must be wise; and wiser, who follows their prudent directions. If thou hast not, O Lord, blessed me with strong reason, to order my affairs, give me judgement enough, to be ruled by the wise.  
5. The way of a fool is right in his own eyes: but who hearkeneth unto counsel is wise. That I be not foolish, but wise, permit me not, O Lord, to despise wisdom and instruction, but to hear willingly those men, whose knowledge excels mine.  
6. Without counsel purposes are disappointed: for, who resolves to do, must advice on the means to effect his resolution: and as he must be slow in the resolution, so celerity is required in the execution: for, many things are at first dashed, because they want judicious determination; and stopped, in their progress, because they are carried on but slowly. Lord, make me wise, in the discussion of affairs: and diligent, in the execution.  
7. He is not wise, who consults with his enemy: then what are they, who ask counsel of prognosticators, fortune-tellers, conjurers, Devils? Desperat fools: men, who run head-long into hell. Purge, O God, purge thy Church from rebellious children, who take counsel, but not of thee: from all idolatrous persons, who frequently go to inquire of baalzebub, as if there were no God in Israel: and if ever Satan hath so much prevailed against me, as to persuade me to consult with him or his servants; or to beg or expect any good thing from him or them: pardon me, I pray thee, this grievous transgression, and idolatrous rebellion: and let me never more fall into this great sin of witchcraft.  
8. God is wonderful in counsel, excellent in working. Of him then I will take advice, who doth inform the mind, inflame the will, and move the hands and outward lims. I'll seek, what rule his Law gives me, in this present and urgent occasion, and will pray him, to let me conceive it aright, and fully follow it. My God, deny me not this help. My chief co●fidence is in thy counsel, for guide; and in thy strength for performance. O then let thy testimonies be m delight and counsellors.  
9. Is Christ the counsellor? Then Christians should consult with him, at least in matters of christianity. Thus they should not destroy one another, by their barbarou● wars: for, he's likewise the Prince of Peace, Prince, who delights in holy union. O Christ how art thou despised amongst us! how dishonoured by us, persons full of iniquity, who yet call, or seem● call on thy name! O open now our ears to thy counsels and our hearts to thy fear: that deciding by thee, by the rules of justice and love, which thou left us, e●present contentions, thou mayst again reign among●● us.   

His counseling.  
1 every man would be a counsellor, yet few are fit for the office, sith it requires greater wisdom and honesty, then many imagine: for, who gives his advice without knowledge, is a presumptuous fool: and who gives it against or without honesty, is but a wicked counsellor, a right Achitophel, whom counsel shall destroy. If then I undertake to counsel others, I must see, whether my wisdom and honesty are sufficient. If they be not, Lord, make them such, and if they be, continue, augment them.  
2. As in material gifts, so in counsels discretion is required: for, we must consider the nature of the thing and counsel, and qualities of the giver and receiver: otherwise both gift and counsel should often lose their grace, and the giver and counsellor their thankes. Make me, O God, discreet in all affairs, that I be not onely a good Christian, and so beloved of thee; but also a most complete man, and so in good reputation 'mongst men.  
3. To counsel Kings or great men before entreaty, is reputed temeritie: and to advice our betters in wisdom, is imputed to vanity: and it is likewise vanity to bestow our counsels on the fool and scorner, to whom they do no good: yet in urgent affairs, it is piety and humanity to admonish great men. So when counsel is perished from the prudent, the simplo may whisper a word: and who sees any hope in a fool, or scorner, may then take opportunity, to give them instruction. O that no man be discouraged to advice me, nor I remiss or negligent, to bestow my counsels, when there is need of them. Make, O God, all men such, as I desire to be. Let no greatness, wisdom, folly hinder the communion of Saints, nor worldly respects extinguish that divine love, which should make us all help one another, as members of the same body.  
4. I know, Prudence is the life of Statesmen, and policy their chief study: yet when Prudence is without religion, subtility without simplicity, policy without honesty; there but mischief is intended, and swift ruin drawn on That Christian kingdoms avoid it, give them, O Lord, religious counsellors, Christian Rulers, and pious Magistrates.  
5. Here is one, who asks my counsel, and because I must not, nor will deceive him, inspire me, gracious God, what directions I shall give him, and let him have thy grace, to follow them.  
6. Is not this man come to tempt me, with his subtle questions? Doth he ask my advice, for direction, or propound this, for the di●coverie of my capacity, that he publish my ignorance, or bring me into some danger. If he hath such base ends, assist me, O Christ, the wisdom of God, who wast often thus tempted for my sake. Make me capable to satisfy him; and if he comes deceitfully, show him his sin, that he repent: if in simplicity, speak thou by me what may instruct, or comfort him.   

His Praising.  
1 GRace and virtue, God and good men do challenge praise. As then there is no man, who be not indebted to God for all, he is, and for all, he enjoys: so he must receive praise of all Adams issue. As I am one of them, I aclowledge, O God, my noble being from thy grace. By thy only will and pleasure I am a man, whose nature excels all other visible creatures, a man, for whose service, they all seem to be made. I owe thee my education, health, strength, friends, case, honors, comforts, long life. Thou mayst then command all, as thy tenants at will; and Lord, make me willing to spend them all in thy service.  
2. Praise is comely for the upright, and the righteous must praise the Lord. I am not upright, but crooked; not righteous, but injust: Yet I will praise thee, O my God, with all my heart, and glorify thy Name for evermore. My mouth shall be filled with thy praise, and with thy honor all day long: for, great is thy mercy to me, excellent thy goodness, and eternal thy love. Let then mine to thee be endless, and my gratitude perpetual.  
3. After God hath received his praise, virtuous persons must have their due, and praise is due unto virtue, as a reward unto merit, and as a help to greater perfection. I will then praise virtue, where I see it, thus to encourage the party, to proceed and excel in generous, pious actions. Yea I will glorify the Lord, for the prudence, temperance, fortitude, justice, truth, religion, I shall observe in any man. That I may have frequent and ample subjects to praise thee, in thy free gifts to men, increase them, liberal Giver, where they are already bestowed; and poure them, where they are not yet. Let now all men be truly men; wise, just, courteous: and let all Christians be Christians; meek, humble, loving, faithful and religious.  
4. As we may and must praise well deserving persons, so we ought to beware to commend the other, vicious and evil men: yea we must be discreet, in commending the first; least our commendations exceed their dignity, and so do degenerat into adulation. Let me not, I pray thee, O Lord, accept any mans person, neither let me give flattering titles unto men; least thou shouldst soon take me away. Let not my lips flatter; least thou shouldst cut them off.  
5. Who praises the wicked is a forsaker of the Law; for, the Law condemns him: is guilty of his sins, which his false praise foments: and therefore shall share in his plagues. Lord, let me not justify him, whom I ought rather to condemn: and let no man approve in me any sinful designs, vicious actions, or evil words: thus to nurse me in sin, feed me with corrupt meat. Let none spread a net before his neighbours feet, with a flattering mouth, which works ruin.  
6. Who loves the praise of men, more then the praise of God, may be asked, how he can believe? For so Christ asked the Jews, which received honor, one of another, and sought not the honor, which comes from God onely. And indeed, how can he believe, he loves God, when he seeks not Gods glory, but mans praise? How can he believe, that honor comes onely from God, when he chiefly expects it from some men? O how many are deceived by mistakes! How many foregoe an eternal honor, for a temporal praise! Lord, permit me not to be one of them: but be, be thou my praise. Be thou the object of my good actions, and let not my heart be so vain, as to delight in mens commendations.  
7. As the fining pot for silver, and the surnace for gold; so is man to his praise: for, as those metals are tried in the pot and furnace; so is man known by praise; or so should a man try and refine his praise: for, first, when we are praised, it appears what we are, vain or serious; empty, or full; virtuous in truth, or show: and secondly, as the furnace doth refine gold; so should a man his praise. He must try, whether it be right, and if such, refine it, make i● finer, by his free acknowledgement, that the good praise in him is a mere gift of God, to whom therefore he returns all the praise, retaining none unto himself. Make me ever do so, O God, from whom all good things flow. Let me reject false praise, and present thee all true commendations of thy graces in me, and give thee the glory of them.  
8. This person commends me highly. He calls me faire, witty, wise, virtuous, or gracious: but doth he speak truly? If he doth not, I will fairly tell him, he mistakes me: but if he doth, I will and do speak thus to God. My God, these epithets are thine: for, my beauty is given me by thee: thou art the maker of my wit, my wisdom comes from thee, my virtues are thy gifts, by thee I am gracious. Thou art then my beauty, wit, wisdom, virtue, grace; and so the faire, wise, virtuous, gracious God; and as such I will proclaim thee, before this person and all men. Let him and them aclowledge thee for such, and as such love and adore thee.  
9. Mans self praise is a great dispraise; because it shows such vanity in the heart of that man, who speaks of his own worth, that children and fools laugh at him. The wisdom of heaven gives us no such lesson. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Let our part be to act nobly, wisely, religiously; and if any man undertakes, to publish our virtues, that's well: if not, let us be silent of our perfections: for not he, who commends himself, or is commended by others, is approved; but whom the Lord commends Lord, make me so perfect, that thou mayst approve me; so pure and religious, that thou mayst commend me; so humble in mine own conceit, that thou mayst exalt me.   

His Reproving.  
1 AS Praise is due unto virtue; so 'vice and sin challenge reproof: and as 'vice is natural, and sin a general contagion; so must correction be. There is no man here so virtuous, no person so gracious, which may not be reproved: and the more one is such, the more virtue and grace he hath, the more welcome is correction to him: for, the prudent regards reproof. Lord, make me thus prudent. Let me not refuse instruction, least poverty and shane be my portion; but grant, that I regard reproof, that so I be honoured, and the fitter to honor thee.  
2. Correction is a friends duty, and reproof, the honest mans right: for, 'tis then an excellent oil, when it proceeds from righteous lips. Thou shalt, saith God, rebuk thy neighbour, and not suffer sin upon him; and by Christs rules, we ought to rebuk our brother. My God, give me honest neighbours, loving brethren to rebuk me, and make me such to them: and let our ears hear the reproof of life, that our souls get understanding.  
3. As God is mans best friend: so is reproof the best of all, which comes immediately from him. Wise then is he, who hears it willingly: happy is he, who turns at Gods reproof. All men err, and must be recalled, and 'tis a great honor, to be recalled, redressed by God. I take it thus, O Lord, and therefore thank thee now, for all thy past reproofs, and beseech thee to continue, both thy outward and inward calls: but, gracious God, rebuk me not in thy anger, chasten me not in thy hot displeasure. O let love dictat thy reproofs, and correct me in gentleness, yet with efficacy.  
4. Who is willing to give, not to receive reproof, shows ignorance or pride: ignorance of th' excellence of reproof; pride, in too high conceit of his unblameable virtues. He's a prosperous lover, if yet he truly loves others, who thus hates his own soul; and he hates her, who refuses reproof: for, he errs from the way of life. Lord, keep me in this way. Make me willing to give, but more to receive correction, and to this end, deliver me from pride and ignorance.  
5. As an ornament of fine gold, so is a wise reprover to an obedient ear. Indeed to make ears obedient, the reproof must be wise: wise in the consideration of the qualities, humors and interests of persons, who give and receive correction: in the observation of the nature, circumstances, motives of the offence: in th' election of time, place and words fit for that pious office; and so in the demonstration of a zealous and loving heart moving to it. O that all men should consider these things! so their rebukes should not be offensive; reproof should not be called reproach; correction should confirm, not break their amity; instruction should convert, not obdurat the erring hearts. That all men be so, assist them, O Lord; bless Rebukers with discretion and gentleness; and the reproved with humble hearts, obedient ears. Let not the first use reproach for rebuk: nor the second harden their necks against frequent reproofs, least suddenly they be destroyed, yea without remedy.  
6. This person hath now done or spoken what deserves reproof, and as I love my God and him, I ought to rebuk him: But that I do it not in vain, inspire my mind, O God, direct my tongue, open his ears, prepare his heart; that my discreet and loving reproof be received with profit.  
7. Listen, my soul: here is one, who begins the office of a friend, he reproves thee. Consider not therefore, whether he be truly thy friend or foe; or whether love, anger or vanity make him speak thus: but see, whether he speaks the truth, and so receive his words, and in this esteem him a friend. If his rebuk be false, and spoken in reproach, and so to thy disgrace; let thy patience declare it such, rather then thy clamours. My God, I desire to do so, and if thou wilt help me, I shall finely do so. O then deny me not thy grace: least I lose this faire occasion, either for correction of some 'vice or error; or for trial of fortitude.   

His Praying and being prayed.  
1 THere is no man so great and rich, which may be long without the help of the little and poor: and as all things are not bought with money, nor done for it: prayers are necessary, not onely in Religion, but in Conversation. 'tis then a general duty, to pray both God and men, and so to be highly esteemed: for, as all men have their whole dependence on God, and a certain, one upon the other; so he is impious and foolish, who refuses to pray his Maker and brother. I'll not then refuse it, but in all things will call on thee, my God, and sometimes on my like. hear then me, when I call, and let not men be deaf to my just petitions.  
2. prayers of man to God are holy, excellent and powerful, if truly good. But to be good, they must have good Conditions or Qualities, and be made by a soul well disposed. This must be 
See my catechism, Q●esti●● 966. to 10●7.  Wise, Meek, faithful, Constant, Inquisitive, Humble, Penitent, Loving, Devout, Attentive, thankful, careful: and the Prayer itself must be 
See the Question 1027. to 1052.  Intelligible, Grave, True, Just, Religious, Frequent, Short and Charitable. As all these are most difficult, yet very requisite, who intends to pray God, shall do wisely, to beg them first of him. My intention then being such, I pray thee, Lord, so to dispose my mind, so to order my prayers: that nothing be amiss in either of these two. Let them be both such, as thou lov'st: or if not altogether such, let thy love supply all their wants, and cover all their faults.  
3. How excellent is man? how glorious his nature? sith God himself vouchsafes to pray and court him. Nay rather, how loving is that all-sufficient God, to wooe that sinful wretch, for his own advantage? Dost thou, my Lord, dost thou indeed pray me daily by thyself and servants, to be reconciled unto thee, give thee my heart, cease to do ill, learn to do well, walk in thy ways, believe in thee, embrace and kiss thy Son? Then I will grant thy petition, yea hearty thank thee, for requiring such things of me. I grieve to have kept thy request so long without answer; and that I never use thee so, grant me the will and strength, to do what thou commandest, forbear what thou forbid'st.  
4. Who will have good success in his requests to men, must observe many things; himself, the party whom he prays, the subject of his petition in relation to both, the times and places fit for it: so hard is man to man, that nature is become too short in some, to teach them th' art of persuasion. If I have any thing to require of others, and it be just in itself, convenient to me, and easy to them; move their hearts, O God, to grant it: and if they want my honest and possible help, let me willingly afford it, at the first entreaty.  
5. This man hath some request to me of a thing, I know, and may do. I will therefore prevent his prayer, and grant before he asks; thus to comfort his heart, and make it thankful to thee, gracious God, for thy mercios to him by me. O make all men thus willing to do good; thus ready to prevent a blushy in the face of a suppliant, who would often more gladly buy, then beg favours.  
6. I cannot grant this petition, for want of means, and must not this other, because it is not just. Yet I will do something for the petitioners, give good words to the first, honest counsel to the second. Help them both, gracious God: the first with other friends, more able to help him then I; and the second with repentance, that he grieve for his injustice, and willingly desist from it.  
7. many things are lawful, which are not expedient. So is this mans request. It is just, but not convenient: 'tis honest, but not safe. I must then reject it, for its inconvenience or danger: and that my denial offend him not, I pray thee, my good Lord, so to dispose his heart; that he entertain no ill thoughts of me.  
8. There is an evident danger, in granting or countenancing this petition: yet it is so just and necessary, that I am resolved to do it. It is to save an honest man, to help my friend or blood oppressed by injustice, to defend my country, to maintain the glory of God, and the right of his Church: and who will not adventure much for such, yea goods and life, if need requires? I'll try, what I can do in this, and that my labour be not vain, assist me, Lord, in this design. Give me wisdom and fortitude in the carriage of this affair, which I commend unto thy special providence.   

His Conversation, Solitude, and Meditation.  
1 MAn is a sociable creature, delighting much in companies, and seeking acquaintance. His wise Maker knew his disposition, and saw, it was not good, that man should be alone. I can therefore but dislike those, who fly from companies to live amongst wild beasts; or( though they dwell in great cities) have no familiarity with men; but pass their lives with images, books and skulls, unless it be once or twice every week. Indeed they follow their nature, in frequenting their like: for, as those men are dead to generous actions; so they do wittily( if not well) to sort themselves with dead mens works and bones. Let me not, O good God, bury myself alive, spending my time in idleness, and feeding my melancholic humors; but grant me wit to choose my time, both to converse, and be alone.  
2. Some say, Wise men can never be alone: for, if they want men, they have books; and if these fail, their minds are free to walk with the angels, and talk with God himself. This may be true for a short time, but it cannot last long. Our souls are here tied by a string, which quickly pulls them down. The cares of the body, and the thoughts of the world make us often in a moment fall down again from the highest heaven. Then we may and must give attendance to the flesh, visit our friends, and deal with men; th●n fly up again, if we can. O Lord, grant I do so, dealing by turns with thee and men, now pleasing the mind with sweet meditations, and then feeding the flesh with what she justly doth require.  
3. We must live in our solitude, as if we were in company, and never think, we may then sin, because no man sees us: for, who made man, and can save or damn him, hath always his eyes upon us, yea within us, beholding our actions, and weighing our imaginations. Let me, O God, set thee always before me, and be thou still at my right hand, to guide me aright in this world.  
4. It is harder to live with men, then many think. In our chambers we may live as we list, if so be't, we do well: but abroad we must conform ourselves to the divers humors of men: with those who weep, we must mourn, and with them who laugh, be merry. In all lawful actions, we must do as the rest; yet we may try, to do better, then they. So by imitation, we do please them; and by doing better, we reform in them what's amiss. Good Lord, teach me so to behave myself with men, that better then I teach me good, and I may convert those, who are worse then myself.  
5. In our conversation we must show respect unto our betters, gentleness to our inferiors, and courteous freedom to our like: reward our friends with mutual love, and so deal with our enemies, that we avoid their snares, and reconcile their minds. Friends may be lost, and enemies won; we must therefore be neither too free with the first, nor too severe with the second. Let those, who in our presence do well, receive our praise and encouragements, and the others our discreet reproof and gentle dissuasion. Grant, my good Lord, that I observe all these in my conversation. Suffer me not to make other mens sins mine own, in winking at them, approving them, or not reproving them. Let me seek thy glory in all things, and teach all men thy fear.  
6. The wisdom of God commends us the prudence of Serpents, and the simplicity of Doves: as these being most requisite in our conversation. Give me these, O Christ my wisdom: give me a prudent wit, to look well to my ways, fore-see the evil, and hid myself: and harmless, least I injure others.  
7. The world is like the sea, full of storms, rocks and sands; and so ought to be shunned: yet as the sea hath some calm 'twixt the storms, and many places free to the navigation; so the world is not always, and every where perilous. We may then deal with it as we do with the sea; sail in the calm, and land when we see the weather boisterous; converse with men, when they are quiet and sober: then retire to our own dwellings, when their passions rage against their reason. There in our meditations, we shall by the windows of quick apprehension see worldlings tossed to and fro, as a small boat in a tempestuous sea. O Lord, teach me to walk upon the waters of this world, when time doth serve; and take me thyself by the hand, when the wind is too strong, and I begin to sink.  
8. The world is either the whole universe of heaven and earth with their creatures, or the whole mankind. Being taken in the first sense we cannot fly from it, and in the second we must not: unless we( Timon-like) hate our semblable, as being all nought, whereas often none's worse then we. Were all men lead with the same spirit as many black minds are, then farewell all society. Let me not, Lord, hate those whom thou hast made; forsake my like, shun men as snakes, yet lurk in holes like a serpent.  
9. The world is again either that, which God being in Christ, hath reconciled to himself; or that which cannot receive the spirit of truth. The first is the Church of God, and the second the assembly of the wicked, infidels and reprobate. We must strive to live in the first, least we be starved; for 'tis our Bethlehem( the house of bread) where Christ is born to us; the pasture, where God feeds his sheep; and the fortress, where he keeps them. The other we must depart from, if we are in; and come not near, if we are out: for, they sit in darkness and the shadow of death. Keep me, O God, within the bosom of thy Church, and let me never walk in the counsel of the ungodly, stand in the way of sinners, nor sit in the seat of the scornful.  
10. Who walks with wise men, shall be wise: for, good is communicative. The Sun cannot keep his light to himself, nor wise men their wisdom. They will impart me some; yea enough to see mine own ways. Good men will teach me goodness; the merciful, pity; the upright, true dealing; the harmless, innocence; the modest, chastity; the humble, lowliness; the courteous, affability; the sober, temperance; the prudent, discretion; the patient, fortitude; the constant, stability; the thankful, gratitude; the sad, gravity; the merry, cheerfulness. Let me, O God, converse with such, as can make me good by counsels, and better by their own examples: and when I am with them, make my mind docible, to learn easily their precepts; open mine eyes, to mark their behaviour; and strengthen me, to imitate their lives.  
11. A companion of fools shall be destroyed: who toucheth pitch shall be defiled therewith; and who hath fellowship with a proud man, shall be like unto him: for, ill manners are as the contagion, infecting their neighbours. The proud man doth poison our minds with loftines, the glutton with greediness, the covetous with avarice, the voluptuous with wantonness, the prodigal with lavishnes, the cheater with deceits, the thief with pilfering, the wrangler with debate, the choleric with anger, the cruel with violence, the oppressor with extortion, the drunkard with quaffing, the impudent with boldness, the obstinat with wilfulness, and the sluggard with idleness. Let me not, Lord, converse with such, as can make me worse then I am, by ill examples and counsels; or if I need to be with them, let not their instructions enter into my heart, nor their behaviour please my eyes; but grant, that loving their persons, I hate their ill manners.  
12. A little leaven leaveneth the whole lump. St. Paul thought, an incestuous person and a fornicator called a brother might infect the Church of Corinth. Indeed one scabbed sheep spoils the whole flock. So then it were better for us to shut ourselves in a caverne, then to be familiars with such, as the Apostle wishes us to forbear, fornicators, covetous, idolaters, railers, drunkards, extortioners. Keep me, good Lord, from such mens companies, who drink sin like water, device mischief upon their beds, and whose bows are bent, and their arrows ready upon the string, to shoot privily at the upright in heart. Let them not wind themselves in my good opinion, and by their words, smother then butter and softer then oil, persuade me to like their doings.  
13. Ill companies are worse then pestilence: for, they infect the mind, when contagion doth poison but the blood. Yet as we may with a cordial come often near the plague, without receiving infection; yea drink poison itself without harm, after we have taken an antidote: so when our minds are well resolved on a religious course, armed with prayer, and lead with good meaning, we may safely converse with ungodly persons; for, we must not believe, that Paul forbids it so strictly as some do imagine: for, he would not the Corinthians should think, that he gave them precepts, to forbear the company of the fornicators of this world; for then he knew, there were so many fornicators, covetous, &c. that they must go out of the world; but he forbade their acquaintance with them of the Church, who were such. Now if his reason was good then, why not now? since all men live with so little regard of their Christian calling, that he must go out of the world, who is afraid to keep company with those, of whom holy Paul speaks. For, which of us can say now; Who can accuse me of fornication, or covetousness, or idolatry, or railing, or drunkenness, or extortion? Therefore we must in this time imitate the charitable Samaritan, when we find in our way any man wounded in the soul; not pass by him, as the Priest did, but go to him, and bind his wounds, stay his ill course by good examples and counsels; poure in oil and wine of sweet and comfortable words; put him on our own beast, show him the ground of our own hope concerning the remission of our sins, and the salvation of our souls; and bring him to the inn, the holy Church of God. O gracious Redeemer, who cam'st to seek out the lost sheep, and call sinners to repentance; give me a heart sensible of my brethrens offences against thy majesty; a willing mind, to withdraw them from sin; a holy behaviour and graceful utterance, to persuade them with deeds and words to led a better life: and while I shall be thus employed, preserve me from their infection; and grant, my remedies have more virtue, then their disease.  
14. Should healthy men fly from the sick, what help could they find to heal them? And should good men shun ill persons, how could they become good? Was not Christ conversant and eating with sinners? and hath he not and his Apostles exhorted us in many places, so to let our lights shine before men, and be so holy in all manner of conversation, in the midst of a crooked nation, that God be glorified, and sinners converted to him? Then St. Pauls prohibition, to eat with fornicators, &c. must be understood either in the Sacrament, or with strangers to us, but not of our kindred, masters, neighbours and friends: for, with these we may keep acquaintance, and must strive by faire means, to bring them into the right way, when they are gone astray. Lord Jesus, the great Shepherd of the sheep! make me( I beseech thee) so perfect in all good works, that men be turned by my example from their manifold sins, to serve thee in holiness and righteousness all the dayes of their life.  
15. Tares grow with the wheat till harvest, ill and good men live together till death: but then the wheat is gathered into the barn, the faithful souls carried into Abrahams bosom; whilst tares are burnt, and the wicked butted in hell. From the dayes of Cain to the end of the world, the Church of God hath sheep and goats; but then they shall be separated. In the mean time, let the sheep keep their innocent nature, and the wheat retain its goodness, waiting patiently for the time, the Lord hath appointed for their separation. I hope, O Lord, that I am a sheep of thy flock, and an ear of corn in thy field; then let not tares hinder my growth, nor goats alter my condition.  
16. To be good with good men is no true token of goodness; but to be such with the wicked is a witness of sound virtue; and to convert them from their lewd ways to godliness, is an act so glorious in Gods eyes, that he will make such persons shine like the lights of the firmament, and be called great in his kingdom. Good Lord, make me good at all times and in all companies; but double my goodness, and blow my zeal, when I converse with evil men; that thou speaking by me, and working both in me and them, their souls be brought from a sinful to a gracious estate.  
17. Amongst all the wicked, whose conversation we must shun, heretics are the first, because their false doctrine may quickly poison us, unless our faith be well grounded, and our hope strong. We may yet converse with them, when we do see any likeness, to draw them from their heresy. But if their subtility be greater then our learning, we must beware to deal with them. As for those, who have been warned by lawful superiors, yet persist in error, and those arch-hereticks, who broach, or by profession teach heresies, we must never receive them in our houses nor so much as give them the salutation of the day; least we be partak●rs of their ill deeds. We have in this Gods own prohibition, and two great mens examples, Christs beloved Disciple, and Polycarpus his Martyr. The first would not wash himself in the bath, wherein Cerinthus was, nor the second salute martion. O thou the God of truth! let me never frequent such men; but if by chance I meet them in my way, let me look upon them, as on the Devils eldest sons, and thy greatest enemies: and if they be not past amendment, convert them, Lord, I beseech thee; that thy Church be without error in faith, and her members holy in all conversation.  
18. As we must gladly frequent those, whose words and actions teach us those virtues, we want: so we must be careful to avoid those, who are stained with those vices, and guilty of those sins, to which we are chiefly inclined: least so we be confirmed in them. I am sick, O God, I am sick, but sick spiritually; then teach me those outward Physicians, which may give me good remedies by their Christian instructions and conversation; and work thou powerfully with them, opening my mind, moving my heart, to conceive, believe and practise those precious things, I shall hear of them, see in them: and let me never frequent those, who by their contagion should augment my disease.  
19. Tale-bearers and Flatterers ought to be shunned, as the enemies of all men: the first of the absent, the last of the present. They are both base, injurious, deceit●ull. Permit me not, O God, to countenance such vile persons, much less, to become one of them. Let me hate false or idle reports, and beware of adulation.  
20. He is dead in the world, who lives but to himself. Solitude is for certain times commendable, and meditation praiseworthy, when just action challenges not our time. But to be alone, when we should be in company, and meditate in private, when we should act in public, is much fitter for a heathen Timon, or a Roman friar, then for a true servant of Christ. We should imitate our Master, pray and preach by turns, meditate by night, teach by day. O Christ! let me follow thee in those things, thou didst here as a holy man. Let me by prayer strengthen my soul, and by meditation feed her oft: then grant, I teach thy statutes to the unlearned, thy judgements unto the wicked, thy mercies to the penitent.  
21. 'tis needful for a man to converse with himself; for, so he sees his own estate, and may mend it, if it be bad; or better it, if it be good: and likewise as he, who stands on a high rock near the sea, sees that element better, then he, who sails upon the waves: so the solitary hath a fuller sight of the world, then if he were tossed in it. In his meditation he calls in his conversation,& this shows him all mens dispositions, and where both theirs and his are good, where they are nought, and how he must behave himself, in his next sallies out. Lord, let me love to look into myself, and there learn how to become good, or grow better. Let me know mine own heart, and teach me how to deal with men.  
22. many by deep meditation correct the vices of nature. I will then even now, and from this time till death, daily and often consider, to what vices I am inclined, and what virtues I want, and withall how to root out the first, and plant the second in my heart. Lord, bless me with good thoughts, and let me see my diseases and their remedies. Teach me to know thee my Maker; consider whereof and wherefore I was made; view the place of this my abode; think what love it deserves, and in what dangers I live here; meditate whither I must go, and take betimes the right, though straight, way unto happiness.  
23. These should be in my opinion the chief subjects of our Meditations: Gods works, Law, Love, Rewards. His works, to admire him in them. His Law, to observe it. His Love, to answer it in some sort by another love. His Rewards, to invite and incite us in his service. In these, my soul, in these must be thy chief delight. That they be so, assist me, gracious God, that nothing be so pleasant to my heart, as these meditations of thy marvelous Works, holy Law, excessive Love, and excellent, yet free Rewards. Let me consider them severally, or all involved in Love: for indeed Love comprehends all. Love made the world for my fruition, gave me the Law for direction, and prepared the Rewards for my incitation. Yea Love hath done much more: for, it brought Christ from the Throne to the cross; from the highest glory of heaven, to the greatest ignominy of earth. O then let me entirely love that Love, that love of God, that God of love, or rather that God Love.  
24. fools say, I had not thought on it, when the events of their actions cross their expectation. Wise men differ from them: for, although the issue prove often contrary to their expectation, since there is nothing so certain, which may not be hind'red by some sudden accident, yet it is not for want of due meditation; sith their counsels go before their resolutions; and before they begin they consider the possibility, lawfulness and utility of the thing, not forgetting the means, by which it be well e●fected. Good Lord, make me wise in this sort. Let my meditation prevent all my actions; and let that be so wise, that these prove most happy.   

His Meeting with a Friend.  
1 IF friendship is in human life what the Sun is in the world; who hath no friends, wants light and heat: but who hath some, doth enjoy these. I may then say at the sight of this man, that light appears to me, and heat begins to comfort me. He is my friend, and as such I will embrace him, and withall call on thee, the God of love, to bless us with perseverance in our mutual friendship.  
2. There's one, whom I esteem and call my fri●nd: for, I find him very friendly and officious, being made such to me and I to him, by a sweet sympathy or agreement of our humors, by a perfect conformity of opinions, and joint endeavours to serve God, assist and delight each other in all just occasions. He loves me at all times, in summer and winter; sticks close to me in prosperity and adversity, honor and infamy; gives me prudent counsels, to order my affairs; and religious, in the service of God. I will then love him as my soul, and what I have shall be at his disposition, so that he never want, as long as I enjoy any commodity. O God, take care of this loving person, yea of what belongs unto him: and that our friendship may please thee, be thou the chief object of it: and that it continue, let thy grace never forsake us, but let truth and fidelity take their habitation in us.  
3. There is a friend, yet( as I may suspect) not of my person, but greatness My wealth makes him my friend, my gifts draw him to me. I will not then trust him: for if I fall, he'll not raise me: and if my riches fly away he'll fly with them, or after them, to grow rich by my poverty. Shall I then regard him? Yes, though not as a friend. Give me, O God, the spirit of discretion, in the election of my friends: least I take dissimulation for sincere affection: and give honesty to all dissemblers, that they love the persons, more then the wealth and honors of all these, whose professed friends they are.  
4. This man will be my friend, but I will not be his. He is an angry man, with whom I will make no friendship: a drunkard or prater, who cannot conceal my counsels: a lover of ill companies, a deride of godliness, a vicious and irreligious person. I must not then shake hands with him, nor go with him; least I should learn his ways, and get a snare unto my soul. Let me not, Lord, contract friendship with those, who by their wicked behaviour declare themselves thy sworn enemies. Either convert them unto thee, and so unto a holy life; or let me shun their company, unless it be to instruct them.  
5. There goes a man with whom I have none or but little acquaintance, yet one most fit to be my friend; for, I conceive him to be dear to God. See, how modest all his apparel is, how grave his looks without severity. I hear commendations of his sobriety, justice and piety, without hypocrisy. His conversation draws others to the love of virtue, his tongue declares them the wonders of God, unfolds his mysteries, invites them to his love. I will now go to him, or shortly seek means to begin a straight friendship with him. Let those, O Lord, let those be my friends, who love thee, and by whose help I know thee more and more, love thee with more sincerity, serve thee with more fidelity.  
6. My friend is coming towards me with a countenance so cheerful, that I perceive, all things are well with him. I bless thy Name, O gracious God, for the happiness of my friend, which I pray thee to continue.  
7. How sad doth my friend look! how dejected is he! I will know what the matter is, and afford him my help, in comforts, service, loans or gifts. He shall want nothing, I enjoy; yea besides it, I will and do pray thee, my God, to disperse his sad thoughts, cherish his heavy soul, and help me and other his friends to relieve him in his distress, that he may praise thy Name for our fidelity.  
8. Yonder goes one, who seems not to know me, or whom I would not see: yet he hath been my friend, but now is lost to me, or I to him. So nothing is constant on earth, and so I learn, that we must not be too bold with our friends, least we lose them; nor too lavish of our secrets to them; least they prove false, and basely betray us. O my God, let me die, rather then be so base; and let me live circumspectly, that I fear not the treachery of other men.  
9. There is something between this friend and me, which cools our affections: and so I see, we are not wise, nor worthy to have friends, sith we cannot cover, excuse, forgive their faults. Who will have a friend without 'vice, must seek him in heaven. show us this, O wise God, and reconcile our minds, that our amity end not thus, but it be permanent.   

His Meeting with an enemy.  
1 SIth all men are made of one blood, enmity is 'gainst their nature; yet it is now so general, that it may be thought natural. And so is it, as nature is wholly corrupt: for so 'tis prove to every 'vice, and enmity is a great 'vice, yea the cause of many. Give strength, O God, give strength against this corruption; correct this furious 'vice in me; fill my heart with love to al men, and all men with wisdom, to consider they are brethren, all engendered by one primarilie father: and so let this knowledge breed mutual affection.  
2. It I must love all men, I must be enemy to none, but a friend unto all, and so show them th' effects of true friendship. That I be such, and do this, assist me, good God; and not onely me, but all men.  
3. That man is my enemy, but who hath made him such? I, by some ill office, or he, by suspicion; or another, by a false relation? If any of these be the cause of his anger, I will make him satisfaction for th' injury, and let him know the truth of the thing, he suspects or hears. Give me, O Lord, grace to do so, and let him cheerfully both accept and believe what I shal do and say.  
4. This man hates me, because my good life cond●mnes his; and reputes me his chief enemy, because I tell him the truth. I then pity his case, and much rejoice in mine. Yet my joy is in thee, O Lord, the author of my holiness; and my pity moves me, to beg thy compassion upon this sinful man, to convert him to godliness, and to the love of saving truths.  
5. There is my sworn enemy, who whets his tongue to slander me, and daily plots my destruction in goods, friends, life. Then he's the man, whom Christ doth command me to love, bless him, do him good, pray for him. I will, O Christ, do as thou commandest me; but help thou me, to do it well, I will love him hearty; speak as well of him, as truth shall permit; do him as much good, as I can; wish him all happiness, which proceeding from thee, I pray thee to give him. bless his house with plenty, his family with tranquillitie, his body with health, his heart with love, his soul with piety.  
6. That man comes against me, with looks presaging some mischief. He will either quarrel or fight; by his tongue wound my reputation, or with his sword endeavour to cut off the weak thread of my life. I must then stand upon my guard, that his foul words provoke me not to impatience, nor his weapons hurt or kill me. rebuk him, O my God, rebuk or weaken him. As the hungry Lions could not devour Daniel, then in thy gracious protection: so let not this mans strength or skill prevail against me thy servant, but make me victorious of him, yet not insolent against him. If I am forced to fight in my defence, let me unarme him without harm, overcome his strength by valor; and his fury, by generosity. Forgive his malice against me, and let love succeed it.   

His Good Name.  
1 AS a good Name is better then great riches; so the wise prefers it to them: and who is truly such mistakes not, wherein it consists. He knows, virtuous actions, are the right foundation to an honest Reputation, and that wisdom and piety make him gloriously famous. Let me, O God, truly know this, and so let virtue and religion be my principal study, that my name be most sweet both to thee and all men.  
2. I perceive, I have a good name, and that whosoever knows me, speaks honourably of me; because they see my religious conversation, and by it guess, that I am inwardly what I appear in the outside. But are they not deceived? No, thankes to thee, my God. Both sides agree: my holy affections produce my good actions, my intentions are right for thy glory, my religion is n●t onely superficial, but most cordial. Therefore again my cordial thankes to thee, O Lord, from whom my thankful heart hath its sincerity, and which I beseech thee to deliver from vanity proceeding from th' applause of men.  
3. See, how sweetly these look on me, how courteously they salute me, how humbly they give me the way. Is it for my riches, greatness; virtue or religion? Alas! the two first are not mine, though like swallows they have now made their nests under my roof. And for the last, they are greater strangers to me. I have no virtue, but in show; no religion, but on the lips. I am but a mere Formalist, a very hypocrite: so that like the Church in Sardis, I have a name, that I live, yet am dead. Then, my soul, regard not the honors, all these render thee, but cry to God for help, call upon Christ for life. Thou, Christ, who art the Resurrection of the dead; of the dead in the flesh, of the dead in the soul: regard, I beseech thee, my wretched condition; regard and vivify the deadness of my heart. See, how fairly I carry all things outwardly, yet how corrupt I am within. O permit me no more, to be a Saint without, and a devil within, but sanctify me now thoroughly. sanctify me by thy truth▪ that like thyself I love truth in the inward parts. Give me, O give me a strong love of the hearts purity, and pardon my hypocrisy.  
4. I hear, many speak well of me: and so I have a good name amongst them. But what are they? Birds of the same feather, the companions in my riot, the fomenters of my faction, the complices of my wicked actions. And is a name good in such mouths? Nay rather their breath taints a name. God forbids such to use his name, and so should good men do: and certainly, if I were sober and quiet, honest and truly religious, those would blame me, who now praise me. O then, my God, make me speedily such, that these men may not avow me; or rather make me and them such, that we be ashamed of our wickedness, and so approved of thee.  
5. The memory of the just is blessed; but the name of the wicked shall rot. Am I then desirous, to leave a good name after me, an ornament to my issue? Let me be just: for, justice shall preserve my name; but if I am injust, wicked, irreligious; my name shall rot, as soon as my carcase; or if it continue, it shall be like a stinking snuff, to offend the nostrils of my posterity. O then let the just God make me upright and religious, to his glory, and the honor and example of my children.  
6. There's a Name good by excellence, and so most worthy to be praised: an admirable, holy, reverend, great, glorious, sweet, terrible Name. 'tis the name of the Lord, of my Maker, Saviour and Comforter. 
See my belief, Article 31. and 34.  A Name, which I desire to have always in my heart, and often in my mouth; yea a Name into which, as into a strong tower, I will run, to be safe. Thy Name, O God, is as ointment poured forth; therefore I will love thee. O let me know thy holy Name; that I sanctify it, and not profane or blaspheme it; thy terrible Name, that I fear it; thy glorious Name, that I glorify it; thy sweet Name, that my soul love it. Let thy Name be name on me, or I called by thy name, acknowledged as thy servant; that all good men love me, and the wicked be afraid of me.   

His Ill Name.  
1 THat man hath but little of man, who is careless of his good Name: for, man generally hath by nature a strong inclination, to be in good Reputation: so that where one degenerates from this natural propension to glory; thousands exceed in its prosecution, and many lose themselves in it. Lord, make me moderat, neither too eagerly seeking to be well esteemed by others; nor foolishly careless of their good opinion.  
2. I have here an ill Name, and truly not without desert. I am a blasphemer of the holy and glorious Name of God; a deride of godliness; a drunkard and wanton; an oppressor, or selfe-seeker; an unprofitable citizen in the common-wealth; a rotten member in Gods Church. Can then others speak well of me? No certainly, otherwise they speak without truth. If then I will recover my good name, and fill mens mouths with my commendations, I must change my conversation, and make it as holy, as 'tis impure. Make it holy? Alas! this is beyond my power. I can rather, I will, I must, I shall add daily to my impurities, unless the pure God of heaven stop the swift course of sins violent stream. Thy grace then, O my God, thy help, to turn those black waters. O renew me now within, with divine lights, pure affections; that my words and actions be likewise sanctified, and so my neighbours may speak well of me, for my Christian conversation; and better of thee, for thy love and mercy in my conversion.  
3. many speak ill of me, and no wonder; for, I speak ill of them. I, like a busy fool, pry into their secret affairs, discover their counsels, publish their faults: and so they do the like of me: and so again, I and they are all nought. Let then the only good God reform us, make us see, loathe, forbear these evil practices, and live as good neighbours should do.  
4. I hear some light speeches of me, and therefore I will examine, what foundation they have, and if in me or in others. If the cause be in me, and not honest; I'll endeavour to remove it: if in others, proceeding from anger, malice, or false report; I will try to inform or pacify their minds. Lord, show me the means to do this, least their slanders of me upon anger, malice, credulity, provoke thee to permit, their own names be defamed; yea to plague them in their goods, friends, bodies and souls.  
5. I have an ill name amongst my neighbours, because( poor souls) I am not their pot-companion. They call me Covetous, because I am not a glutton or prodigal; Sillie, because I swager not; Coward, because no brawler nor fighter; Eunuch, because no whore-master. Shall I then regard what they say, and to avoid these names, become furious, lascivious, or drunkard? The Lord forbid. No, no; my God: they must not draw me thus away from my sober and quiet life. Rather, call them to my imitation, ashamed of their lewd life, and of their detractions of thy graces in me.  
6. hark, this man saith, I am a Puritan, because I will not swear, or I reprove him for swearing: this other jeares at my professions of christianity, at my frequent exercices of piety, which he esteems hypocrisy, and calls me superstitious fool. And am I such indeed? do I serve my God but in show and in superstition? Is my piety but outward, and my professions but verbal? Then the Lord pity me with speed: but if all these things are real in me; then his goodness be praised, and known to this reviler of his gifts. Till then, and as long as such as he live, make me, O God, joyful in these trials of piety, constant in thy service, by honor and dishonour, by ill and good reports, as a deceiver, and yet true. Blessed Saviour, who for my sake, didst make thyself of no reputation, give me so much wisdom, as to esteem reproach for thee greater riches, then all worldly treasures. O let me think myself happy, when I am reproached for thy name; and blessed, when men shall revile me, and say falsely all manner of evil against me, for thy sake. Put thy Law in my heart; then let me not fear the reproach of men. Let not thy word be to me a reproach, but a delight; nor sin a delight, but reproach: yet that it neither be this last, cover it with thy holiness, and let me know, love, practise righteousness. So let these do, and if ever I have committed this great sin, this sin of derision against godly persons, pardon it, I pray thee, and preserve me from it.   

His prosperity.  
1 prosperity is the common wish of all men, yet as it consists in honors, riches, friends, health, pleasures; 'tis the portion of few; and then no certain token of Gods special love, sith the wicked enjoy these as well as the good, yea often in greater measure. When then thou O Lord, wilt bless me with prosperity, extend it farther, I pray thee. Let my soul feel thy saving grace, my heart be filled with all Christian virtues.  
2. There's no trust in prosperity, because 'tis built upon a sandy foundation. Though then plenty be now in my dwelling, and greatness wait on me: although all men profess great friendship towards me, my veins be full of the best blood, and my bones moistened with marrow: yet I will not say to my soul; Thou hast much goods laid up for many yeares: take then thy ease, eat, drink and be merry: For, thou, O God, mightst say to me; Thou, fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? O then let me not lay up treasure for myself, but be careful to be rich towards thee.  
3. The ease of the simplo shall slay them, and the prosperity of fools shall destroy them: because their ease breeds idleness, this foments wantonness; and in prosperity they establish security. The wise do otherwise, looking upon prosperity as upon a Swallow, which sings for a short time about his house, then flies away, leaving behind but a little nest of dry dirt. Let me, O God, have a wise heart, to consider rightly all things, not placing my felicity in things essentially earthly, in things subject to instability; but seeking my riches in thee, and settling my greatness, delights and life in thy favour.  
4. The Wicked live, become old, and are mighty in power; their seed is established, their houses safe from fear, they spend their dayes in mirth. Is not therefore their condition happy, and so their life desirable and imitable? No, no: They are but( like hogs or oxen) fattened for the slaughter; reserved to the day of destruction and wrath; their lamp is soon put out; in a moment they go down to the grave. And is this right prosperity? Not in my opinion. It is rather adversity, to be thus prosperous, to be here rich, great, voluptuous; sith fools are thus destroyed, wicked cut off and damned. O then, my God, let me not be envious against the workers of iniquity, nor fret by reason of the man, who prospers in his way, and brings wicked devices to pass. Let me rather pity his condition, and pray thee for his conversion, then be tempted to his imitation.  
5. Now I am in prosperity, I live in plenty and at ease, all my desires are successful. Then I must be thankful, careful and wise: My God, grant me these three, gratitude, care, wisdom; gratitude to thee for thy worldly gifts; care, to avoid excess in their fruition; wisdom, to love them in such sort; that if thou wilt take them, my heart follow them not.  
6. I must in liberty remember those, who are in bonds; and in prosperity, those, which suffer adversity, as being in the same body. But what must my remembrance be? The same I would that theirs should be, if I were in their case. They shall be remembered in my prayers to God, for his infinite compassion on them: in my good words to them, for their consolation: in my liberal gifts, frequent visits and courteous offices, for their speedy relief. My God, affect all men with these human, holy desires. Let dead charity be revived in these uncharitable times; and let, in these dayes of hatred, brotherly love continue, or rather be renewed. Be thou gracious to prosperous persons, in enlarging their hearts to Christian compassions, and liberal contributions: and to th' afflicted, in sweetening their adversities, by spiritual consolations, full persuasions of thy eternal love, in their correction or trial; speedy and happy change of their sad condition, sad at least outwardly in worldly appearance.   

His adversity.  
1 SIth Man is born unto trouble, and subject unto misery, he must, if he be wise, make good provision of patience against the evil day: and the more he's honest, the more virtuous and religious; his provision must be greater, and sooner made, because his portion of pleasures is not on earth, but troubles, want, and bitterness of soul are here reserved for him. I cannot, O my God, I cannot say, I am virtuous and religious, unless I be such in some could desires of virtue, weak endeavours in piety: yet knowing, my life is exposed to great and daily afflictions, I beg of thee the strong armor against calamity, fortitude and patience: fortitude, to scorn volupti●, slight frail beauty, and neglect vain honors, an● boldly undertake the conquest of the World, the devil and myself, to bring them as slaves to thy feet; and patience, to endure meekly all the difficulties, dangers, sorrows, I shall find in that enterprise.  
2. He is not fit to reign with Christ, who will endure nothing for Christ, and so will not imitate Christ, who certainly did not live here in plenty, pleasures and honor, but in great poverty, fears, griefs and humility. As I am a Christian by name, so, my God, let me be in dead, in comforming my life to that of thy dear Son, as much as 'tis possible, in meekness and humility, fortitude and patience; delighting more to bear my cross after him, and drink gull with him, thee to sit in chairs of honor, and enjoy the sweetest pleasures, the world and flesh can afford me.  
3. adversity hath in it great utility: for, it shows us, all things are vanity, and so no fit objects of the love of mans soul. Let then not be of mine, O thou the sovereign and permanent Good. Have all, my heart can give, yet still I shal owe more.  
4. adversity is a mirror truly representing ourselves and our neighbours, their affections to us, and our strength in virtue: for, if they assist us in our calamity, they are true friends; if they leave us, they are but counterfeit. So if we faint in adversity, our strength is but small; but if we resist it, retain in misery our virtue and integrity; our freedom to good in captivity, our fortitude in the greatest torments, Gods truth in the dayes of apostasy: then with joy we may say, we are approved to God, we are right in his sight. That I may know and say so much, I will, O God, I will eat willingly the bread of adversity, drink the waters of affliction, whensoever it shall please thee, to present them to me; but I pray thee to make those bits and drops easy, by the consideration, that my affliction is but a trial of virtue, or a recalling from my sins. If then I be bound in fetters, and held in cords of affliction, show me my works, open my ears to discipline, and effectually command me to return from iniquity. O choose and refine me in the furnace of affliction.  
5. How weak, poor and abject am I! All things cross my desires. My friends stand afar off, my neighbours revile me, many oppress, but none relieves my soul weary of life. Then I will turn my eyes from this deceitful world, from these false friends, slandering neighbors, inhuman oppressors, and fix them on those glorious globes, which role over my head, and beyond them set my heart upon their Maker, whom I consider afflicted with me. Why then, my soul, art thou cast down? why thus disquieted? And thou, my God, why dost thou oppress me? Thou art my only hope: and wilt thou fail me too? Thou canst not; for, thou art gracious. Then comfort now my heavy soul, by the apprehension of thy love towards me. So shall my affliction be light, and I happy in my adversity.   

His Mirth and sadness.  
1 MIrth and sadness follow our conversation and meditation; for, such as these are, those must be. We do rejoice at our friends happiness, grieve at their miseries, and at our enemies unkindness: so thoughts of heaven breed our mirth, and the consideration of hell brings sadness; and so mans heart is between these passions, not knowing which to choose, yea often unable to make his choice: for, they are both so violent, in following their own objects, and these objects so many and frequent; that reason can seldom rule them. Strengthen mine, gracious God, that it ever sway affection.  
2. As action and meditation agree well; so mirth and sadness make a good match. Action is vanity without meditation, and meditation without action, is but dull idleness: mirth is foolish without sadness, and sadness hurtful without mirth. Pound them both together, and they shall make a good compound. But if one put down the other, they shall do to the soul what a predominant humour does unto the body, destruction must follow: mirth makes her light and insolent, by sadness she grows desperate. O God, let neither of these two be alone, nor one too strong for the other: but grant, that as in my fears I may hope, and likewise fear in hopes; so in my mirth I may feel some sadness, and in sadness some mirth. Lord, let likewise my face and behaviour be such, as my friends see in them both a sad mirth, and a merry sad●es: no spiteful frowns at unpleasant actions, nor immoderate laughing, or foolish grinning at delightful objects.  
3. How light am I? But what is the cause of my mirth? A good bargain, a new honor, a commendation of a friend, or perhaps of a flatterer, a svit at law obtained, a love granted of a faire maid to be my wedded wife, an heir born unto my estate, new possessions added unto the old, or plenty succeeding my penury? Then down, my heart, leap not so high; for, some of these things may away with greater speed, then they are come. Vouchsafe, my Lord, to bless me long with the fruition of this thing, which doth procure my present joy, and grant, I set no more love upon it, then such frail thing deserves, that so its loss vex me the less.  
4. How light am I? But what is the cause of my mirth? A holy motion in my heart? A constant purpose to do well? A true desire of godliness? A sense of Gods favour? A persuasion of his eternal love? Then, my heart, be merry, and let my soul be joyful in my God; for, he hath clothed me with the garments of salvation, and covered me with the rob of righteousness. Lord, let the cause of my joy last, and let me not slight these motions; but grant, I do till death, as well as I do purpose now.  
5. Is a reward prepared for me in heaven? and is my name writ in the Book of life? Why then am I heavy for this light affliction? Away with the worldly and death-working-sorrow. Must I grieve for a toy, for the loss of a pin, for a child or friend dead, for a man, now angry with me, although I have given him no cause, whilst God loves me, and keeps for me an incorruptible crown of glory? Let me not, O good Lord, slight thee and thy heavens so much, as to regard a small loss, or disgrace.  
6. Had I no sin, I could live merrily; for, I should neither feel pain, nor fear ill: but since my case doth not stand so, joy must give place unto sorrow; till I have bewailed my sin; for then my sorrow must be gone, and I will rejoice in the Lord, who shall break off my bonds. O God! grant, my sorrow work repentance to salvation; and, Lord, forgive me my offences, that godly joy may fill my heart.  
7. Now my sins are brought before me. Now they all appear like monsters, to terrify my soul; and like lions, to devour my darling. Well, well, let them so terrify, that they make me run to Christ, for refuge. Let these lions of hell so pursue me, that I seek and bring against them the Lion of Judah, to force them back into their dark dungeon. Are not, O Christ, are not my sins washed in thy blood? How then can they appear so foul? Is not my injustice cov'red with the rob of thy original innocence and actual righteousness? How then can she fright me by her ugly visage, infernal countenance? O Christ, comfort now my sad heart, with a full persuasion, that my sins are pardoned, my transgressions cov'red, and my spots washed. Sweet Jesus, speak peace to my heavy soul; least the remembrance of my grievous sins make her become so desperat, that she forget thy infinite merits. Let no more sin enter my thoughts, but to make me thankful to thee, for its free remission; and careful of my ways, that they be not as they have been, leading to perdition, but tending unto perfection.  
8. Why am I now become so sad? Because ( belike) my joy was not in God, without whom mirth is but sorrow, pleasure but pain, sweetness but bitterness. I sought mirth in the flesh, sport in the world, and content in riches; but now I see, the end of that is heaviness and affliction. Had I grounded my joy in the graces of the Spirit, and the mercies of God, I should possess it still. But since 'twas otherwise, and is now gone from me, I will not run after; but rather strive to get a mirth, which no man take from me. O Lord, help me in this purchase; give me that peace, which the world cannot give, that blessed joy, which wicked hearts cannot savour.  
9. I am heavy, yet do not know the cause of my present sadness. And so alas! man is so wretched a creature, and of such frail nature, that a small thing can afflict him: a little fly torment his flesh, a slight grief vex his spirit. Yet as he's reasonable, judgement must guide his actions, and prudence order his motions. I will therefore rouse up my spirits; that I lower not, when I may as well laugh as weep. If my dangers are great, what are my helps? If I may fear, can I not likewise hope? If God is but with me, who shall be against me? Let thy face, gracious God, shine on my distressed heart; and lift up now thy countenance upon my heavy soul; then these mists shall vanish, and my sad soul rejoice in thee.   

His Love.  
1 There's no heart without Love: yet there are few wise hearts, which set their loves on right objects, and in a right measure, and due order: for, some love that, which they should hate; others love with excess, or with coldness; and there are millions amongst us, whose affections are most preposterous. That I be not one of all these, let the wise God direct my love.  
2. If beauty charms our eyes, if virtue moves our minds, if Riches and Honors( like that fruit of Eden) are pleasant, if wisdom is desirable, and Love amiable: we must, and I do fix my eyes, heart and mind upon thee, my God, the first beauty, transcendent perfection, durable riches, incomparable greatness, infinite wisdom, excessive love. I will love thee 
How he's loved thus, see the T●ble of my catechism in the word Love.  first and above all things, because thou hast loved me first. I will be ordered by thee, as being my wisdom: aspire to thee, my chief Honor: seek thee, my permanent Riches: 
See my catechism, question 914. &c.  imitate thee in Christ, my rare virtue: run after thee, my heavenly beauty. Let me ever so Love, Submit, Apire, seek, Imitate and Run; that at last I find thee, in whose blessed fruition is my only felicity.  
3. God having my first love, the next is due to me, and to that part of me, which excels the other. But how much I must love myself, 
See that Table,& the word Love.  and in what sort, are things subject to great mistake. Least then I mistake them, direct me, gracious God, in my love to myself; that it be both orderly and holy.  
4. My Neighbour must have my third Love, and I must esteem all men such; yet there are degrees amongst them, and so must be in my love to them. blood, alliance, friendship, virtue and grace challenge that which is theirs. I will, O God, give every man his due, a cordial love to all, 
See again that word Love.  even to my enemies; yet I will in it prefer those, whose right is first and best. Take thou the first, and distribute the rest.  
5. Riches are attractive: for, as Christ saith, Where our treasure is, there also our hearts are: and for that cause he advices his followers, to lay up theirs in heaven: in which words I conceive, he gives them a double lesson: First, to give him in his poor members a part of their treasure, which he may keep in heaven for them. Secondly, that they excessively love not those riches, which are not permanent, but set their thoughts and affections on him, who shall never fail them. These lessons I would gladly learn, although I be not rich, and the Lord grant, that all wealthy men go with me unto Christs and Pauls school. Call us, O Christ, call and teach us, not to be high-minded, n●● trust in uncertain riches, but in thee the living God, who giv'st us richly all things to enjoy. Teach us, O teach us, to do good, to be rich in good works, ready to distribute, and willing to communicate.  
6. All creatures are lovely, but those obtain the precedence in human affections, which have a greater portion of beauty: and these affections may be set on beautiful objects; if it be done in order and without excess; that is, if the Creator be first loved, and the creature, as a creature. So honors may be sought, and so pleasures enjoyed, if in our search and fruition, we forget not to honor him, delight in him, who must be our chief honor and pleasure. I love beauty, Honors, Pleasures: but that I never sin in the prosecution, fruition, privation of them, be thou, O God, my most lovely beauty, highest Honor, sweetest Delight.  
See my Discourse of Love, when it shall be printed.   

His Hatred.  
1 ALl men are subject to anger, and anger breeds Hatred: yet as we may be angry without sin; so we may fail in the conception of Hatred, and fail most happily; sith this viper kills her mother. O Lord, moderate my anger; keep it within the limits of reason; least it conceive Hatred, and Hatred kill my heart and soul; deprive my heart of all honest pleasures, and my soul of thy grace.  
2. God forbids us to hate our brother in our hearts: yet Jehu the Prophet reproved Jehoshaphat, for loving them, who hated the Lord. Whence I gather, that we must love and hate; love man, as he is our brother, as he is created by God: but hate him, as he is wicked and Gods enemy. Our love must be to his person, our hate to his ill qualities. O God, grant me this love and hate: Grant, I love cordially that noble creature, which was made after thy likeness: and I hate with perfect hatred those who wickedly speak against thee, bloody and deceitful persons, blasphemers of thy Name, revilers of goodness, persecutors of godly men.  
3. As the lover of God must affect what he loves, so he must hate what he abhors Since then God hates evil, the man after his heart must( as David) hate every false way; not one kind of evil, not one 'vice or few sins, but all generally, because all opposite to God. O most perfect and holy spirit, direct mine in all things; so that all my passions be orderly, my affections holy. Let my heart abhor sin in me and in others. Let me hate evil, and love good.  
4. I am forbid to love the World, and commanded to hate my Father and Mother; yet I must and will love both these, the World and my Parents. The World as made good, and for me; and my parents as the authors of my carnal substance. How then shall I hate them? I must not hate them, but something in them: not the world, but worldlings; yet not worldlings, but liveliness; that excess of delight, they take in the creature, their irregular affection to it, and immoderate use of it. Not my Parents, but their vices, or rather mine. I must not love them so, that their dotage on me, or my fondness of them, hopes on them, fear of them, withdraw or hinder me from the service of God, who is my chief Father. Then, holy Father, hear and grant: hear my resolution, and graciously grant my request. I will love thee more then all worldly things, and above my Parents. I will hate worldlings, and forsake father and mother, brothers, sisters, blood, alliance and friendship, in their oppositions to thee. I will do this, yet I cannot, shall not do it, unless thou assist me. Help me then, my gracious Father; help me, my loving God, without whom I can do nothing, and by whom all things are easy. bless my resolution with faithful performance, speedy, constant execution, on all just occasions.   

His Hope.  
See the fourth prayer for the Morning, page. 26. and that for Friday-Evening in the Monthlie Devotion.   

His fear.  
See the second Prayer for the Morning, page. 21. and Night-Feares.   

His conformity.  
1 There's a virtuous and a vicious conformity; virtuous unto and in good things, and vicious in the contrary. We must then search the nature of all things, which require our conformity; that so we give or deny it according to merit. Help me, wise God, in my inquisition; least I be conformable, where I ought to be singular.  
2. The most virtuous conformity is that which is the most divine, and such I esteem our conformity with Christ, to whose Image we are pr●destinat to be conform. We must then endeavour to be like him, at least as much as we can 
See my catechism, Question 954.& 955.  imitate him. Thou gracious God, who hast elected me to that conformity, renew me in knowledge, holiness, righteousness; and let thy Christ be all these things to me, that in him I be before thee perfectly wise, holy, righteous.  
3. As the Elect are all members of one body, they must study a great 
See the Table of my catechism, in the words conformity and Communion.  conformity, which entertain their 
See the Table of my catechism, in the words conformity and Communion.  Communion. Who then proudly neglects this straight conformity, and so breaks the holy union, may well doubt of his Election. Let me never do so, O thou the lover of union, not dissent from thy Saints, not affect or practise contrary to thy Church; but let my judgement and heart be one with her, so that there be but one spirit and one heart amongst us.  
4. holy Paul forbids me conformity unto this World, by which, I think, he understands not this visible and insensible frame, whose regular motions, constant seasons give me a faire lesson of the excellence of Order, to make it as well the life of my actions, as it seems to be the soul of the world. So Paul commands it to the Church of Corinth, and rejoices to see it in spirit amongst the faithful Colossians. Whence I conclude, that if I slight Order in Church or State, and observe it not in all things, I am not worthy to be esteemed truly faithful, and to pass for a rational man. O thou, who art the Author of Order, not of confusion, teach me order in my private affairs, and make me love, not oppose it, in public Governments, ecclesiastical and Civill.  
5. I must not be comform unto this world, not to the vain and proud fashions of our worldlings; to their idle, drunken, wanton conversation; to their swaggering, swearing, profane and impious behaviour: but rather I must be, ( and so, my good God, grant, I be) transformed by the renewing of my mind, that I may prove what is thy good, acceptable and perfect will. O let all those be thus transformed, whom vanity, folly and wickedness deform.   

His singularity.  
1 WHere conformity is commendable, there singularity is avoidable. Discretion is then requisite in our daily Conversation, that we offend in neither of these. As it is requisite, so I beg it of thee, O thou the wise maker of mans understanding. Make mine( I pray thee) Judicious, to discern good or ill.  
2. As it is levity, to be conform in vanity; so to be Singular in things indifferent savours a foolish pride. In these then the Church shall have my conformity, the State my Subjection, and persons of my quality shall find me in their modest mode. Let me, O God, endeavour to please men, where they displease thee not, and go with them as far, as their way is not foul.  
3. singularity in virtue is not against the rules of conformity to the good; sith in virtue and piety we must not onely aspire at imitation, but at excellency. He is then wisely Singular, who endeavours to be more perfect then the rest. If he follows the way, observes the rules, he's not tied to other mens place. O that I were thus Singular! O that my God would make my feet so swift, my affections so light and active in his ways, that I should not loiter behind his Saints, but run nimbly before them all! Thou mayst do this, good Lord; thou mayst draw me faster with stronger cords of love, by clearer lights of the felicity of those, who forsake all to follow thee. do then now what thou mayst. Draw me swiftly, attract me powerfully, till I be at the end of my celestial race.   

His Silence and Talk.  
1 AS by meditation we are taught, how to behave ourselves in our conversation; so in Silence we learn to speak: and these must go by turns, as well as the others. Either of them must have its place and time: silence becomes our solitude, and companies desire our talks. As for the time, we must speak, when we see, our words may do good, or procure innocent delight; and be silent, when the matter's too high for us, or our speeches are not welcome. Lord, teach me both the place and time to speak and be silent; and grant, that when my tongue is held within my teeth, my mind discourse and walk with thee; and when I speak, season my words; that they be in the ears of my auditors, as morning due to a dry ground.  
2. To be silent, when we must speaks and speak, when we should be silent, is alike censurable. Then to speak so, that our hearers may not understand our meaning, is a thing to be avoided: likewise too curious and trim speeches, or harsh and low discourses must either be forborn, or discreetly made before them, whose minds love such. And to speak against our practise is a high self condemnation. If our words be against our deeds, men will sooner judge us, then mend themselves. Lord, let me make my actions good, that they give weight unto my words; and let me so order my speeches, that by them thou receive glory, and my auditors and I gain.  
3. I love silence, when it is not abused; that is, when it waits on meditation, gives heed to instruction, and hears other men speak; but monks and Friers silence I dislike, as foolish and superstitious: for, it is tied to constant times and places, out of which they may talk, till they be hoarse and dry. To speak too fast is a sign of folly, and too long and frequent discourses are seldom without vanity, and never without sin. But to be long silent denotes a surlie mind and spiteful heart: yet as their silence is constrained, by the rigor of superstitious laws, I may free some of them from the imputation of those vices, which for their sakes I wish, were the greatest, they have. Lord, show those poor souls their errors; give them another light, then that they have by their fore-fathers traditions; quench their thirst with other waters then those, they draw out of the Well of their merits. Teach them to pray, sing, fast, go bare-foot, whip themselves, and keep their long silence, to mortify their flesh without thoughts of merit; with good intention to please thee, and not with presumption, to make thee their debtor, by reason of their works.  
4. fools must hear wise men speak, and young men give ear to the old: so both may learn wisdom; whereas the first bewray their folly by their tongue, and the second their ignorance. Let them propound their doubts, and mark well their resolution from the wise brains of the learned and grave. So fools may be esteemed wise, and children thought hopeful young trees. When I am in their company, Lord, let me instruct them: but when I converse with the wise, let me hark to their instruction, give ear to their counsels, and follow their good directions.  
5. Silence is a great virtue in women, and so much the greater, because their sex is given to prattling. She's therefore wise, who hath reformed that common 'vice. Wives should follow the rule of the Apostle, not speak at Church, nor teach in company; but learn at home of their husbands. Since mine doth so, Lord, I thank thee; and that all women do so, I earnestly pray thee. Teach them, O Lord, humility towards all men, submission unto their husbands, and to witness their submission, endue them with silence.  
6. Servants and inferiors must either keep silence, or speak with great heed and respect before their masters and betters: for, with a sober tongue and modest speeches they will better show their respect, then with bare heads and long legs, or low courtesies. Lord, when I keep servants, let them so deal with me; and grant, I honour my betters, as I will be regarded by my inferiors.  
7. As in number mans ears exceed his tongue; so it is sit, he hear more then he speak, and use the ears more then the tongue. And 'tis wisdom, to tell our tales unto ourselves, before others hear them; for, then we learn, how to express our thoughts, and conceal that, which we will keep secret. Let the only wise God teach me this, and help my soul to look unto her ways; that I offend not with my tongue by idle words, foolish talks, and unsavoury tales.  
8. prattlers are sick of an evil disease; for, they will neither hear, nor can be heard; and so they make themselves both odious and ridiculous in all good companies. They have an itch, to say all, and hear nothing, and out of their throats( although dry) comes a river of words, which drown their hearers attention. Lord, cure in me this itch, and heal me of that ill disease. Make me ready to hear, and slow to speak; and as unwilling to interrupt others, as I am to be stopped, before my tale be  told.  
9. evil communication corrupts good manners, and lewd talks taint chast minds. Lust creeps into the heart, as well by the ear, as by the eye: lascivious words are as powerful, to blow the fire, as wanton looks. Then God forbid, my tongue should be the bellows to kindle lust, since it is made to be a trumpet or an organ, to sing her glorious makers praise.  
10. Detraction is forbid; and 'tis ill done, not onely to lay upon any man a false crime, but also to report the true, if it be done, to disgrace the person: yet this sin is common in our daily conversation. We praise ourselves, commend our friends, flatter great men, and taint the names of those, who cannot answer us by reason of their absence, or dare not gainsay us, for our greatness, and their mean condition. Let not O Lord, my tongue do so, being so vain, as to set out my worth; so base, as is fawn on rich men; so wicked, as to slander virtue, and blast the famed of innocent persons; or so uncharitable, as to shane any for his fault, when I may wi● him otherwise.  
11. If we ought not to speak ill of a man, without prudent caution or great necessity; is it lawful to speak slightly of the creator of all men? to blaspheme the God of heaven and earth? Or if any does it in our presence, shall love or fear to or of the party command us then silence? No, no: neither of these is good, but both are very ill. O let not the maker of my tongue be offended by it in speeches or silence? Let it O Lord, let it rather cleave to my roof, or rot in my mouth, then utter a slight word of thee: but let it be nimble to reprove those, who shall offend thee, the preserver of men. O let it be a sword to them, who blaspheme that worthy name, by whicb I am called, and that most holy Spirit, which sanctifies and comforts me; those lims and children of Satan, who, O horror! do with boldness deny the deity of thy eternal Son and Spirit.  
12. Mans speech is the interpreter of his mind; and in this he excels all earthly creatures, because he may show his semblable, what by nature is hide in him. Yet the liar and dissembler do abuse this prerogative, for, they show men, by a false tongue, quiter contrary images to those, which are drawn in their hearts. Let me O Lord, never imitate them, but let my words answer my knowledge, and manifest my thoughts, when it is fit they should be known; if not, let me conceal them by silence, and not disguise them by falsehood.  
13. Who uses lies will swear; the swearer will in time forswear, and perjury shall teach him blasphemy. But O God, let my tongue be as dry in my mouth as the dust in summer, before I take thy holy name in vain, how much less swear, forswear, blaspheme? And if I hear others offend in any of these things, O my God, loose my tongue, and so open my mouth, that I show them their sin, in such ugly colours, that they both loathe and forswear it. Must I accuse that man, who doth blaspheme my King; and be dumb before him, who doth revile my God? No, no; I neither must nor may. Thy zeal O Lord, shall make my words as hot as fire, to melt the hearts of such offenders; and like darts, to wound them, for their grievous offence.   

His temptations in Sin, and their Remedies.  
1 OUr life is a warfare, the world our field, Satan our chief enemy: therefore we must still be well armed, and have a stout courage, to withstand his furious assaults. Let me O Lord, be always found in thy whole armor; but above all, give me the shield of faith, the helmet of salvation, and the sword of the spirit.  
2. We look all for a crown; but who will give it us, unless we be victors? and how can we be such, unless we fight? and who can fight without enemies? Enemies I have enough; all the devils of hell, the wicked men on earth, and my sensuality are daily fighting against me. Too too many for one: yet if I do look with such eyes, as Elisha's man had, when he saw the mountain full of horses and charets of fire round about Elisha, then I shall see, that they who are with me are more then all they, who are against me. The blessed spirits of heaven are with me, and God himself is at my right hand, least I be moved. Then my soul, fear nothing, trust in thy God, fight under his banners; and thou my Lord, make hast to help me: my God, make hast to save me, and be not far from me.  
3. temptations must make us wary; yet they should make us merry too; for, they are signs, we are not yet in Satans snares. They are called the salt of the soul, which season● her virtues; the furnace, in which faith is tried; a sure remedy against pride, and the fore-runners of sweet rest, if they be well put off. Let them, O Lord, shake no more my souls constancy, then the waves do those rocks, against which they break all their strength.  
4. The devil is a subtle foe, who assaults us under the livery of nature; a cunning waterman, who doth follow both wind and tide. He fits his temptations to our disposition, so that his fight is less, and his victory more certain. To the wanton he presents faire objects; to the drunkard, sweet and strong drinks; to the rich man, pride and pleasure; to the needy, desire of means, or occasions of theft; He feeds the covetous with fears of future want, the merry man with worldly joys, and the sad with thoughts of despair. Lord, let me know tentation from inclination; yet so beware of both; that I resist the first, and reform the second.  
5. The basilisk or Cockatrice must be killed in the shell; diseases looked to, as soon as felt; enemies withstood, as soon as known. I feel motions of pride, wantonness, or envy, which in a little space may cause my overthrow, unless I choke them in their birth. Strengthen my hands O Lord, that I destroy all these vipers, before they grow too strong.  
6. What sweet and lovely face is that? How faire this womans bosom is? It seems to me as smooth as glass. I'll draw near her, to feel the softness of her skin, and taste the sweetness of her breath: for, 'tis  told me, that her lips drop honey. But my soul, stay a while; let her go before thee, least thou be seen with her: and if thou fear to lose her, mark well which way she goes. Alas poor wretch! her feet go down to death, her steps take hold on hell. Then let her go for me, I will not follow her. Stop me that way, good Lord, and let me not for a minutes pleasure, lose as eternity of joy. O turn away mine eyes from beholding such vanities, and let never my sillie bean be entangled by frail beauty.  
7. Here is a cup of wine of a curious colour, sweet smell, and delightful taste. I'll drown in it all my cares and sorrows. I'll sand it down, and after it many others. Wilt thou do so? Then hear a word before the second or third glass, for afterward thou'le not heart me. Whilst it is here, thou mayst spill it; but when 'tis drunk too much, it shall rule thee, take away thine own heart, be bitter to thy guts, bite thee like a serpent, sting thee like an adder, and make thee like a beast. look well into that wine, for although it be pleasant at the top, yet in the bottom of the cup, are woes, sorrows, quarrels, wounds, death, hell. Then drink no more, then thou canst bear; yea drink no more then may quench thirst, or cheer up thy sad heart. O Lord, let not wine bewitch me, so that my soul err through strong drink; but grant, I take it for comfort more then for its sweetness.  
8. I'll be revenged: that man hath abused me, therefore I swear, I'll die, or be revenged. So my soul, thou mayst die, yea without revenge too. Thy sole desire is able to kill thee; and thou shalt find my saying true, unless thou change thy malicious purpose. What hath this man done unto thee, which thou hast not done to others, or to the Maker of all men? And hadst thou been willing, they had paid thee in the same coin? Thou wilt say no, and I dare believe thee. Then deal with this, as thou wilt be dealt with. Let pass his wrongs to thee, forget his unkindness, and forgive him with all thy heart. So mayst thou both obtain mercy of God, and by meekness make a friend of a foe. merciful God, take rank●r from my heart, purge it from all malice, fill it with love and gentleness towards my sworn and deadly enemies; then forgive me my trespasses, as I f●rgive all them, who trespass against me.  
9. How shall I heap riches, that I may get honors, and buy some preferment; for,( it seems) no man regards me: but were I rich and great, then I would make those stoop, whom I must salute afar off? Alas poor man! art thou weary to live at ease, lye in the safe haven, and sleep in thy whole skin? Be, be content with what thou hast. Large possessions require great ears, riches breed fear, gold racks the mind Wilt thou be rich? Use well thy means, and think, thou hast enough. Wilt thou be great? Then be not ambitious, for, ambition is never satisfied. Besides, if thou wilt climb, think thou mayst fall, then thy case shall be worse then now, Now thou art free in thy low condition; but if ambition seize on thee, thou must be servant to others, by whose help thou mayst get honors. O God, give me wisdom enough, to consider my present happiness, enjoy my means in peace, and smother these troublesone thoughts of greater riches and honor.  
10. This mans happiness troubles me; my heart rises at his prosperity, my eyes cannot see his glory, my ears glow at his praise. His content procures my torment, his joy my grief, his life my death. I feel this very true; and so I see, I am a very fool. This man is the object of my envy, yet he's never the worse: for, this serpent gnaws but my heart, and can do him no harm, unless I deal with him as Cain with Abel, or the devil with Job. But God forbid, my madness should be such, as to offer him the lest harm. Nay rather, in spite of envy, I'll strive to do him good, in praising his virtue, and rejoicing at his prosperity. O Lord, let me do so, and never suffer me to envy the good of any, as a member of that cursed angel, through whose envy death came into the world; but rather grant, I wish well to all men, as the follower of thyself, who makest thy Sun shine upon all.  
11. Yonder goes a gallant: how rich and neat all his apparel is! He draws upon him all mens eyes. Why should I not be so attired? Because my means are not so great as his, nor my condition so gentle; or if they be, yet I will not feed vanity, and spend on my carcase what I must keep for my children, and give my hungry and naked brethren. Let me, O God, thus withstand Satans temptations concerning proud attire.  
12. I am now tempted to do ill, yea and by so many, that I know not how to resist. The devil, the World and the Flesh are all busy to draw me to their wils. Their persuasions are strong, their allurements sweet, and their promises great. Shall I then yield? No, no; for, I perceive, the sweetness of sin shall be short, but its bitterness long: the pleasure lasts but some moments, and the pain may be perpetual. Besides, their promises are false; and were they true, yet I would not forsake my God. He hath made me by his power, redeemed me with his own blood, and daily keeps me by his providence, and feeds me with his word and bread. Hath Satan done the like for me? Will the World die for me? And can the Flesh look so to me? No doubtless, no. Then none of them shall have my love, yea I scorn to lend them an ear. They are my foes, aiming all at my destruction, and devising, how they may put him down, whom God will exalt. O then, my God, stand thou my friend, deliver me from my enemies, and let my mouth be filled with thy praise.   

His Victories over Sin, and Thankes for them.  
1 AFter a long and bloody fight, how pleasant is the victory? I was assailed on every side: my senses had objects of sin, my heart felt motions of lewdness, envy, hatred, &c. yet I did so bestir myself, that my enemies are fled. O then, my God, receive my praise; for, thou alone hast taught my hands to war, and my fingers to fight.  
2. Let Cesars trophies be pulled down, let not Roman triumphs be regarded, before my glorious victory. I have not skal'd high walls, surprised strong towns, killed valiant men; yet I have done far more: for, I have overcome myself, subdued my affections, tamed my rebellious flesh. Then blessed be thou Lord, my strength, my hope and my fortress, who subduest my people, which by right should be under me, yet strives to master me.  
3. If those are strong, who overcome strong men; and those stronger, who conquer flesh and blood; what strength is mine, since I have wrestled against principalities, against powers, against rulers of the darkness of this world, against spiritual wickedness in high places; yea so wrestled against them all, that they have had the fall? But who hath given me such strength, who hath gird my weak loins with truth, and armed my naked body with the breastplate of righteousness? None but thyself O Lord, my defender. Then none but thou shall have the praise of the victory. I will not share in the triumph, I dare not challenge the trophy; but I do render thee all honor and glory.  
4. God hath tempted me this day, by a loss in my goods, a disease in my flesh, a wound in my body; and I have with patience felt the smart of his rod, and without murmuring drunk in the cup of affliction. The flesh like Jobs cursed wife would persuade me to curse my God; but I did rebuk her. Is not this a great victory? Then my soul magnifies thee, Lord; and my spirit rejoices in thee, God my Saviour; because thou dost in me great things.  
5. In walking now abroad, I saw the world making a glorious show, to draw me to his love: yet I past by, without regarding all his pomps, coveting his riches, desiring his honors; for, I saw they were not lasting, but deceitful, and often withdrawing from God. So I have overcome the world with a generous mind, which will love but perpetual things. Is not my victory famous? Then my soul gives thee thankes, O thou the maker of the world, because 'tis by thy grace, that I have escaped the corruption, which is in the world through lust.  
6. The flesh hath this day tempted me by wantonness, voluptie, sloth or gluttony; and the devil by evil thoughts, ambition, malice, heresy; and I was almost won, had not God by godly notions shew'd me, the flesh will led me unto death, and the devil drag me to hell. And so with that knowledge, I have overcome both. O then let both my heart and flesh rejoice in thee my God; because thou hast kept me from sulfilling the lust of the flesh, and from the fiery darts of the wicked.  
7. Men have tempted me by foul words, ill deeds and unkindness: yet I have done so well, that by faire means and kind usage I have appeased them, whereas I might by Satans suggestion have given them as good, or rather as ill as they have brought me. So I have not been overcome of evil, but have overcome evil with good. And is not this a glorious victory? No doubt it is. Therefore I must return thee glorious thankes, O God of love and peace, because thou hast endued me with meekness, when wrath could have made my heart swell, and rage kindle the fire of immortal hatred.  
8. In the victory of sin, vainglory is the last enemy, which resists: for, it takes strength from its fellowes defeat: therefore it must be killed by a sincere acknowledgement, that Gods hand, not our strength, hath overcome all our enemies. Then we must not be secure for the first victory; since our enemies( Anteus-like) seem to get new forces by their fall, and daily assail us again, and will do so till death. Then if we persevere in our spiritual war, and valiantly overthrow sin, we shall receive the crown laid up for those who overcome. O God, who seest the weakness of nature, strengthen me by thy grace, that I fight a good fight, finish my course, and keep the faith.   

His Overthrow in Sin, and Repentance for it.  
1 AS it is glorious for a man, to overcome himself; so it is infamous, to be overcome by himself: for, in that we vanquish sometimes, we see, we may do it always, were our hearts still the same, and our faith alike at all times. Then how disgraceful must it now be to me, since I am foiled by myself, whom before now I have often subdued? O God, I am ashamed; and could I find a place to hid my nakedness from thine all-seeing eye, I would run into it. But there is none, unless it be the bleeding wounds of thy dear Son Jesus. There I will be, beseeching thee, my sweet Saviour, to hid me well from the most dreadful looks of thy angry Father, till thou hast made my peace.  
2. Who made man, knows what is in man; yet he tries us often, not to know us better; but that others see what we are, and we ourselves know our own strength. He hath tempted me this morning, and brought my patience to her trial by a loss, pain, or fall: and I not remembering how long I have sweetly enjoyed that thing, and what little right I had in it, more then those, who want it, have taken the loss of it, as a wrong done to me, repined at Gods providence, yea cursed his name: a far greater loss then the first; yet in mercy he doth give me these good motions, to make me see my fault. Lord, I thank thee for thy goodness, beg pardon for my sin, and grace against such occasions.  
3. This day I saw the world in his Peacocks feathers, and I was so ravished with that pompous show, that I stood still to behold it, until I was taken with both admiration and love. Then I perceived, mine eyes were dim and weak to look heaven-ward, though clear and strong to behold vanity: yea I wonder how these thoughts come into my head, since my brains are so full of the things of this world. doubtless they come from God, to call me back to him, and make me break my league with his and my sworn enemies. Lord, since thou call'st me, give me feet, my feet motion, my motion swiftness, and my swiftness acces to thee. Turn thy face from my present sin, and put out this misdeed, and let not such another show make me commit the like offence.  
4. O God, give me the comfort of thy help again, and stablish me with thy free spirit: for lo, Satan hath put me down, the Serpent hath beguiled me, and I have eat of the forbidden fruit. I have broken thy laws by 〈◇〉 and done wickedly in thy sight. But now I do repent, and with a broken heart, weeping eyes, bashful face earnestly crave, thou wilt vouchsafe to purge me with bysop, and wash me thoroughly from my wickedness, with the blood of thy Lamb.  
5. As the strength of our enemy commends our victory; so his weakness makes our overthrow disgraceful. How infamous therefore is my present defeat; since by my flesh my spirit is overcome, a giant by a pygmy, and an elephant by a flay? This base flesh in her fight with the spirit hath drawn it to fulfil her lust, in pans, fornication, drunkenness, wrath, sloth or hatred, as easily as a great load-stone draws a little needle. O Lord, forgive me my faintness, in yielding to a foe so weak, and restore me what she hath ravished from me, that I may fight again, and with thy help give her the foil.  
6. I have received a frown, an angry word, a little wrong, or a light blow from my brother, which in meekness I might have born; yet in my rage I have made a quarrel, at which God hath( no doubt) been much displeased with me. Therefore I humble now my soul, and beg mercy of thee, O God, the Father of mercy. O save me for thy mercies sake, from my sins past, and prevent the future.  
7. O that mine eyes could see the ugly shape of sin, that so I should loathe it! O that I could well consider, that sin hath made hellfire, and thither drawn Angels and men! Is it not the sole murderer of the immo●tall soul? Is it not the sole cause of Gods hate towards his creatures? Why then have I done this? Why have I lied, sworn, cheated, stolen, or fought; since by such things I lose Gods grace, and draw his curse upon my head? Most glorious God, I have in that done as a man shapen in wickedness, and conceived in sin: but do thou as a God, rich in mercy, abundant in goodness and truth, and forgiving iniquity and transgression and sin. Have mercy upon me O God after thy great goodness; and according to the multitude of thy mercy wash away my grievous offence.  
8. Repentance is a salue for the wounds of the soul, a remedy for her diseases, and the very key of heaven: a jewel too precious to be in mans keeping. It is a gift of God, as all other good things: therefore we should not so slight it, as to defer it until death; for then we may miss it. This very hour is my best time for repentance: the next may be not mine, or if it be, yet my repentance may be gone. It is a sorrow for sins past, and a purpose of amendment. Can I have the first when I will; and use the second, when I die? No, no, my soul. To grieve hearty for thy sins, not onely because thou fearest punishment; but rather out of love towards thy gracious God, is a thing harder then men think: then to delay amend●ent until death, yea but till to morrow, is an argument of folly: for so it seems, thou art not now ready to die, when yet in an instant thou mayst die. O gracious Lord, let me never be so foolish, as to delay my conversion: but grant, this day I hear thy voice, this minute I repent, and even now begin to led a virtuous life. So shall I not fear, when death comes, but be cheerful at her approach. Grant this, O th●● holy, blessed and glorious God.   

His Evening prayer.  
1 THis is the time, in which I will present myself and my reasonable service, a living sacrifice, holy, acceptable to God. I owe him my being, actions and possessions, and if they be but such, as may please my Lord and Master, I shall think myself a happy Tenant and Servant. But how can I be such, sith I am a sinner? And how can my actions please him, being vicious? I know how to present him both with his approbation. I will wash my foul thoughts, affections, words, actions in the blood of his Son, believing, it was  shed for me. Then covering my whole person with this Sons holiness, I will thus speak to him. Behold, most holy Spirit, behold, I appear before thee, all bathed in Christs blood, all clothed with his robes. See not my filth thus washed, my injustice thus well cov'red: but for him and in him accept graciously my person and endeavours in piety, and pardon my imperfections, yea wilful prevarications, and give me strength to serve thee henceforth as I ought, or as I can. Let me no more be divided, or halt between four opinions: but as I know, that thou art my Lord and my God; so let me follow thee. Away then, malicious Satan, away vain World, away lewd Flesh: away, away, depart whatsoever may hinder me from adhering unto my God; from serving him, who hath made me; from loving him, who died for my redemption; and from obeying him, who thus sanctifies me, by these and the like good notions, holy motions, virtuous and religious, although weak endeavours; but above all, by a gracious application of Christs original and actual holiness. Assist me, my good Lord, assist me powerfully in my resistance to those things, which withdraw me from thee, and in my search and practise of those means, which unite me to thee, who shouldst be my first and chief love. O be thou now what thou shouldst be: be thou the desire of my eyes, the delight of my heart, the subject of my thoughts and talks, the object of my good actions: and let me be thy care. So shall I fear nothing; so shall I wake and sleep secure.  
2. wisdom is good with an Inheritance, but it must be a right wisdom, and a lawful inheritance. Not the wisdom of the World: for, it is folly before God. Not the wisdom of the Flesh: for, it is enmity to God. Not the wisdom of the Wise: for, God shall destroy it, and 'tis a perverting wisdom. Not an Inheritance gotten hastily, because its end shall not be blessed, but who swallows riches, shall vomit them again. Not an Inheritance acquired by injustice: for, treasures of wickedness profit nothing, and such riches make themselves wings; or are kept for the owners hurt. But it must be the wisdom of God and an honest Inheritance, descended to us, or purchased by us, by the blessing of God on a diligent hand. This wisdom then and this Inheritance I beg of thee, O thou Wise and liberal God! whose power can grant both; whose goodness can refuse neither. I desire not onely understanding, to handle a matter wisely, all my designs and affairs prudently, and so find good: but also that I may be filled with the knowledge of thy will, in all wisdom and spiritual understanding: but first of all, and above all, I beg him, who is thy wisdom, and in whom are hide all the treasures of wisdom and knowledge; thy Christ and my Jesus. O my God, give him me, without whom I can do nothing, but ill; I am nothing, but corruption; I have nothing but misery. Give him wholly to me, that he be my wisdom, against folly; my Knowledge, against Ignorance; my power, against weakness; my righteousness, against Injustice; my holiness, against impurity; my Redemption from Sin and Hell. Then for him and with him my wisdom, give me or keep for me a just Inheritance, or instead of inheritance give me sufficient means to live sweetly, contentedly, honourably: or if thou deni'st this, give me patience in want, contentment in adversity, and fortitude in dishonour and pains. And if all these things be not sufficient, give me those graces and blessings he hath commanded me to beg of thee, in this succinct, wise and pious Prayer, which in his name or mediation, I devoutly recite to thee, both for me and all thy Elect. Our Father, &c.  
3. It is good for me to draw near to God, in whose absence is perdition, in whose presence is salvation: yet it is good to be wary in my approach, for there is often danger in boldness: and an angry repulse may cause grief and disgrace. I must then consider, how to make my approach, and where I may find God. But this last question is easily resolved: for, God is everie-where. I must then seek him in all things, and will by his own help do so. Most high, yet most loving and gracious God, assist me in my search of thee. Teach me to seek and find thee in all things. Let all visible creatures be to me as faire glasses, to behold thy invisible Essence, eternal power, infinite wisdom and rare excellency; yet let them be but steps to my soul, to ascend higher, even beyond all sight, and above Creation, there to contemplate thee in thyself before the Creation, and after the Consummation of this visible mass: There let my thoughts be drowned, my intellect ravished, and my love eternally fixed. Yet again let me behold and search thee in him, in whom is the fullness of thy divinity, and in whom thou art sooner found: in Christ, the brightness of thy glory, and the express image of thy person: in Christ, in whom thou art well pleased, and in whom onely I am accepted. There, there, let me seek and find thee, both by him and in him: by him, my way to thee; in him, my propitiation before thee; propitiation for sin, and way of holiness. O then in him let me be found, not having mine own righteousness, and by him let me approach thee, by that way, he hath shew'd, by those paths, he hath trod. Give me grace to follow after righteousness, godliness, faith, love, patience, meekness; knowing, these end in thee. Thus let me approach thee, thus ever be with thee, my blessed God and loving preserver, to whom be glory for ever.  
4. If( as 'tis very true) all men are members one of another; and all the faithful one body in and of Christ: how great must their mutual love be! and how straight their union! Their love should be invincible, their union indissoluble, if they should wisely consider their natural and Christian relation. But men perish for want of right understanding. The wise, who, like the Eyes, should look to all the rest of the body, lose themselves in fruitless speculations, not descending to the actions necessary for the members. So are the rich and strong regardless of the poor and weak: and so is our union dissolved. May we then be called men? Must we be accounted Christians? No, no. Beasts may teach us humanity, and of Heathen we may learn piety. O Christ, what disgrace is this to thy glorious Name! Shall it be said, that Turkes are more loving then we? that Papists exceed us in charitable deeds? 'tis said so, to our shane: yea we know it, and seem to grieve and blushy at it; yet take no care, to prove the contrary, by a course opposite to that, we have run until now. O then look upon us in compassion, for our speedy conversion from dead or could works; least our continuation in them, draw suddenly thy angry looks, for our swift destruction. Grant, we consider now, but consider hearty and effectually; that sith we are members of one body, yea of the best body of all, we must diligently perform our several functions. Let then the wise begin plentifully to communicate their knowledge unto the sillie; the rich, their goods unto the poor; the strong, their help; the great, their protection to the weak and oppressed: and let these oppressed, weak, poor, sillie be ready to do what service they can to their higher members. Thus shall we show humanity, and set forth our christianity, in doing these things for thy sake, and according to thy orders: and thus then shall thy Name be known holy and reverend, by our godly conversation.  
5. Sith this Life is full of sorrow, troubles, diseases, cares and sins, how can wise men love it? Beccause their wisdom is not right. Sith 'tis a dangerous peregrination, why do we wish it long? Because( belike) we have no house or country of our own: for, should we look for that city, whose builder and maker is God; desire that country, which is heavenly, we would make hast thither. That I, yea all Christians do so, open our eyes, most gracious God, to see the vanity and miseries of this present life, that our hearts may desire the solidity and felicity of the future. Let's consider this world, as a sea full of storms, our life as a weak ship in it, our souls imbarkt in it, running many hazards, exposed to great perils. Then let us endeavour to put in the haven, desire the end of our navigation, and( as holy Paul) wish for our dissolution, that so we be wholly with Christ. Let us boldly look upon Death; for seeing, she hath lost her sting, and the Grave is conquered by Christ, why should Christians fear it? Sith mans dayes are numbered, is not our care ridiculous, to put off the last hour? Sith death is but a bed of rest for the body, a passage for the faithful soul unto a happy life, that man seems to deny his faith, who tries to avoid that passage. Rather, O God, let me manifest mine, by my sincere aversion of this sinful life, and diligent preparation to the future. If I desire to live, let it be to serve thee, to sanctify thy Name, and promote thy glory: which because I cannot do well:( for, alas! sin abounds, and my transgressions multiply) let me desire to die, that I see thy beauty, and enjoy thy glory, in thy Son the brightness of it, in whose name I beg it and all things fit for me, calling on thee, as he my Doctor hath taught me. Our Father, &c.  
6. Prudent souldiers furnish themselves with all those things, which are necessary for military life. And so must all wise Christians do. They are souldiers to fight under Christs white colours, and so must have good arms, and( as Paul saith) the whole armor of God: for indeed, no other weapons can serve them in their spiritual war, then those, they have from God their general. Seeing then, I am Christs soldier, I must have that armor, and to have it, I must beg it. Thou God of strength, and Lord of hosts, mighty and terrible Spirit, my goodness and fortress, my high tower and deliverer, my shield, and he, on whom I trust; vouchsafe some gracious looks on me thy weak soldier. I am but a novice; O teach thou then my hands to war, and my fingers to fight. Give me the armor of righteousness on the right and left hand: on the right, against proud conceits of mine own righteousness( a strong and natural enemy:) and on the left against all injustice, both active& passive, chiefly against the first: O let me think, affect, speak, do no injust thing; and if either Devil or man will offer me any, gird me with truth, that their strength bow me not unto error, and give me the breast-plate of righteousness, to blunt the edge of all their darts, resist their temptations, withstand all their assaults. And because these assaults are both frequent and strong, let thy help be like them, least I be overcome. Let me know Satans subtleties, see how he works 'gainst me, by me; against my present peace and future salvation, by the corruption of nature, lewd inclinations of my heart. Give me then a full sight of my natural propensions to sin, chiefly of those, which hitherto have drawn me more swiftly from thee. Let me know my weak parts, that I arm and guard them better; watching always, that what brings more delight, profit, honors, make no entry in me by the help of sensuality, avarice, ambition; but be camest by a prudent moderation, a mind admitting no excess of pleasures, riches, dignities. And as custom is another nature, arm me, my God, arm me( I pray thee) with thy fear against sins of custom: stay me with thy strong hand, least they( like so many violent streams) carry me down into a sea of ills, and at last into hell. Grant, I diligently avoid all occasions of usual transgressions, and study day and night all virtues opposite to those vices and sins, to which I am most addicted, by nature or custom. My soul shall love thee for thy help, and my heart and mouth shall give thee the honor of my deliv'rance, and the whole glory of my victories.   

His Undressing.  
1 I Must undresse myself, and put off these garments, which vail my nakedness. Night makes me bold, and I dare do that in the dark and in private, which in company I forbear. A true picture of hypocrites, who in public live like Angels, and in secret behave themselves like Devils. Lord, let me not imitate them: but grant, that I study to be what I would seem. Let virtue, not glory, be the scope of all my actions.  
2. Garments deck the body, and load it too: virtue doth not so to the soul; for, 'tis a grace to her, but never a burden. Blessed are they, who never put off such attire. Lord, let me share in their felicity.  
3. Have these my clothes given occasion of offence, either to myself, or others? Then forgive it me, gracious God, and grant, that never my garments breed proud▪ thoughts in my heart, nor rash judgements in my neighbours.  
4. How light am I now without clothes? Cursed be sin, which forces us to go so much loaden: and thrice cursed be pride, which hath devised so many sorts of apparel, yea hath taught us, to exceed means and modesty. How many men owe for those rich garments, by which they make a vain show of riches? I'll go naked, or clothed with fig-leaves, rather then Shop-keepers should have my name in pawn, for my glorious attire. Here is my svit: who can challenge the lest button of it? Then, good God, I praise thee, because thou hast given me both better means, then to many others; and greater discretion, to cloth myself according to my means.  
5. As I am now, I can run faster, then clothed; and if any man would wrestle with me, he should find the less hold. Indeed a mind free from covetous desires, is more nimble in her course heaven-ward; and who hath nothing here, no gold, houses, lands, goods, yet is content, hath a great advantage over the rich men of this world, who possess, and yet are possessed: possess riches, and are possessed by avarice. If I am rich, Lord, make me wise and free: wise, to rule affection; and free, to do good with my means. If I am penurious; make me laborious and patient: that by labour, I get bread and good things for food; and by patience, overcome hunger, thirst, could, heat, disgrace and other such, which daily happen to poor men.  
6. My present nakedness represents me my past and future state, both in the womb and grave: for thence I came naked, and thither shall go as I am, clothed onely with shirt or sheet. Who carries more, mars the face of the earth, to adorn her dials; or robs his friends or poor, in the behalf of worms, if yet they can feed on such things. As we have no pride in the womb, we should carry no marks of it under the tomb. O God, free my s●●le from that odious 'vice. Let me seriously consider, what this visible part of me was and shall be, a weak thing in the womb, a stinking corps, noisome corruption in the grave. O then let not the soul, that immortal substance, be subject to the sinful lust of this corruptible flesh, proud of her strength, acti●itie, beauty; careful of her wanton ple●sures; but give me a wise heart, to keep her in order; and my whole man in subjection unto thy holy laws.  
7. What have I here? A flea-bit, or a pimple, both marks of corruption. But how dares a flay affront a man, whom God hath made the master of this world, and whose presence should fright the generous Lion, furious Tiger, royal Eagle, and mighty Whale? And how can a pimple rise in that smooth body, which had immortality in possibility? Sin, thou hast made this flay, and bread this spot or heat, to torment me: therefore I abhor thee, and from this hour will forsake thee. look, gracious God, on my resolution, and make it effectual.   

In Extinguishing his Light.  
1 THe Light is for the Eye: when then this must be shut, th' other is not necessary. I'll therefore extinguish this light, because I am ready to sleep, beseeching thee, my God, to pardon my frequent abuse of thy inward and outward light; of thy Inspirations, Word, Sun, Moon, Stars and Fire. Deprive not my soul of the first; not my body of eyes, to behold the five last, and in them see and admire thy wisdom, Power and Love.  
2. Pious mens souls are like the fire in a taper of wax, or in sweet wood. They leave behind them no ill smell, but rather a pleasant odour, a sweet name after them, good examples to their posterity. Can I say, I am such? Thee, my God, have my thankes, and continue my piety, to thy glory, to the good of thy Church, and the honor of my Issue.  
3. Wicked mens souls are like the fire in a candle made of tallow. They leave a stink behind, an ill name after them. If I am such, Lord, convert me: if not, let me never be such.  
4. Some lights are put out by mere force; and so are men, deprived of life by a violent death; and so again hindered by force to manifest their light. In these, O Lord, give strength against all oppression; give strength in death and in persecution. Assist the weak against the violent, and give boldness to thy servants to speak and preach thy truth, to the face and shane of Tyrants.  
5. Some lights must vanish for want of matter; and so men die by age, when their humors are all consumed; and so again their gifts are drowned, and their talents butted, for want of help to keep them up, or dig them out. Is not this want a great defect in our Christian kingdom? Let, O Lord, our great men and rich persons wisely consider this, and zealously ●end it. Let no more children be stisted in the place of birth, for want of strength; no curious and religious wits be still-borne amongst us, because their mother the country and Church wants a politic and religious will and strength, to put forth such blessed fruits.   

His Lying down.  
I Will both lay me down in peace, and sleep; believing, that my God will make me dwell in safety. Let, Lord, no plague come now nigh my dwelling; but command thy holy Angels, to pitch their tent about this place, to keep off all those things, which may bring harm, and suggest sin. Thou hast made my soul and body; O then for thy sake preserve them.  
2. As I have left my toilsome works, and do betake myself to rest; so let me, gracio●● God, cease from all sin. And, as I trust, that my body shall be this night refreshed by sleep; so let my soul get strength by sweet meditations.  
3. Lord, how many poor souls lye this night in a ditch and open fields, whilst I in this soft bed an like to enjoy a sweet rest? Let thine eyes beh●ld their distress, and thy hands protect them and me. Give them strength in their pains, and make me thankful for my ease.  
4. many work hard all day, and when night comes, their pains increase, for want of food or rest; whereas I have well supped, and find myself disposed to sleep, though my labour hath not this day been great. Whence comes this difference 'mongst men, but from their Makers providence, who gives to some th' undeserved blessings of plenty, peace, health, rest; and to others the deserved curses of want, vexation and disease? Yet as these things happen often alike unto good and bad men, who enjoys the first, cannot account himself secure, and the other must not despair. When thou, O Lord, giv'st me sufficiency, bless me also with godliness and temperance; and when thou visit'st me with penury and affliction, let me have strength and patience: then I'll believe, thou lov'st me in either estate, and so I'll praise thy Name, as I do now, for the ease, thou giv'st me.  
5. Some compare sleep to death, and the bed to the grave, and so use persuasions to draw men unto repentance, and to prepare themselves to die, before they go to bed. I am not of their mind: for, we do sleep often, and die but once; and in the grave our bodies are corrupt, whereas in beds they are refreshed. And were their comparison good, they should admonish us, to make ourselves ready in the morning; for, a good life is a good deaths preparation: and he is but like to die ill, who thinks not on death, till it comes. Yet, as it is better late then never; so these men cannot receive blame, to call on us, when we are near to die, either in truth, or in figure. merciful God, let always my soul be ready; and let death be so far in my thoughts; that I never offend thee wilfully, and so fear not, when it shall come, whether by day, or night, in young age, or old yeares.  
6. In this I think, sleep is like death; that as in sleep good mens minds rest, or are taken by some pleasant and quiet dreams; whereas the covetous, malicious, voluptuous and glutton see what doth defile their bodies, and fright their souls: so after death the first enjoy a blessed rest and infinite pleasures, and the second suffer eternal horrors and torments. Lord, give me grace, to pass my dayes so well, that my nights be quiet; and live so holily, that after death my soul enter into her Masters joy, thy celestial Kingdom.  
Though thy curtains be drawn close about thee,  
Yet forbear sin, believing, God doth see  
All thy actions, hear thy words, know thy thoughts.  
O then scar him, and for thy daily faults,  
Crave his pardon,  
Through Christ his Son.   

In Shutting his Eyes.  
1 HAving no light, I may well shut my eyes; and so might I have done before: for, they have been open in vain; onely to see and delight in much vanity, stare upon frail beauty, observe worldly fashions, read some idle, wanton, or impious books. Thus, thus my God, hath my light been darkness, and my eyes treacherous guides. Let them be no more so, but faithful servants to the soul; and pardon me their lust and vanity, and so likewise the sins of all my other senses, whose preservation I do crave.  
2. As I must shut these fleshly eyes, before I sleep corporally: so I observe, that my intellect must be shut, before Satan lull me asleep in sin. Should that be open to the light, the light of Gods holy inspirations, the light of his pure word, the light of his promised glory, and above all, the light of his excessive love to me; of which th' other are but effects; I should nere sleep in sin. But it hath not always been so,& therefore I beg his pardon, who is the Father of mercies. Gracious Father, forgive my transgressions of ignorance and negligence; of a dark intellect, or a negligent mind, to see the light, and walk by it.  
3. Have my Eyes done well their duty both to the flesh and spirit, watchful over the whole body, and diligent to convey to the soul good instructions from the creatures, better from the holy Scripture and other pious books? Then I may shut them with comfort, blessing thee, loving God, for the good service of my Eyes: for, it is by thy grace, they have been thus faithful. Grant, they be daily such, and take thou care of them.   

His Examination.  
As on thy bed,  
Thou layest thy head,  
With serious thoughts,  
Ponder thy faults.  
1 HOw have I spent this day? Am I better then I was yesterday? Have I overcome any 'vice? And hath Gods grace been effectual in me? Then let my soul rejoice exceedingly, and ascribe to her Lord the glory of her good actions. 'tis wholly due to thee, my God: 'tis freely rendered thee l●y me. I aclowledge my progress in virtue, my growth in grace to be effects of thy mercy, fruits of thy love; and beseech thee to continue thy special assistance, till thou hast perfected in me thy work of Sanctification, and begun that of Glorification.  
2. In what estate am I? Am I not worse, then I was yesterday? More proud, covetous, envious, injust, cruel, wanton? Have I not resisted Gods grace, derided religion, despised goodness, piety, truth? Have I not sought occasions of quarrels, gluttony, drunkenness and all vicious excess? O then what shall I do, to sleep secure from the provoked wrath of my God? My God? I must not call him so: for, he is not my God. No, no; my belly is my god: yea, I have now as many gods as perverse affections unto divers objects. Hono●s, riches, women, are the gods, I have till now served. And must I continue, to aclowledge, adore such gods? I must, unless the true God, he who hath made me pity me, and break the strong and natural chains of folly and wickedness, which tie me to those things. My hope is still on him, and therefore I believe, he is not far from me: for, hope is one of his graces. I will then cry to him: I will incessantly call upon him. My God, hear now my voice: my Lord, regard the desires of my heart. O forsake me not in distress; but assist me against my oppressors. I am sold under sin, the Flesh rules over me, the World ●tr●●●es me whither he lists, Satan possesses me: and no means of freedom, but by thy Son: for, who hath him not, hath not life; and who hath him, hath life. Then, gracious God, give me thy Son, that my soul live through him. Give me the merits of his life and death, and thus I shall be free from sin and hell. Let him now challenge me, as the price of his blood; then my tyrannicall masters shall give me liberty. Then my vices shall be succeeded by virtues; drunkenness by sobriety, avarice by liberality, lasciviousnes by chastity, pride by humility; and sin shall give place to thy grace, and so my old man shall be renew it. Let this renovation or change begin now in me; that all men, who know me, may say to the glory of thy mercy: The right hand of the High hath wrought this mutation. O touch now my hard heart with thy effectual grace; melt it in grief to have offended thee; and comfort it with assurance of reconciliation with thee. So shall my sleep be now as sweet, as I may fear it otherwise: and so shall then my soul and flesh rejoice in thee; loving, praising thee day and night, for their present freedom, and future salvation.  
3. I think, this day, I have not done much good, nor ill; but have been at a stand, neither worse, nor better, then I was yesterday. Then I may say, that I have lost the day: and then again, I am worse then I was: for certainly, who daily, yea hourly, doth make no step forward in his celestial course, must make one or many backward; sith there's no stay in that slippery and steep way. Besides, if we march not cheerfully towards God inviting, yea drawing us upward, the devil doth pull us downward, seconded in his work by our corrupt nature, which makes his labour more easy. Sith then I find, I have not ascended this day, I must with shane and grief confess, I have much descended. And least I descend still, I must and do now call on thee, my God, to condescend to me, and draw me up again. O show thy strength in the weakness of my nature, and thy goodness against Satans malice. Draw me, O draw me powerfully against all difficulties of flesh and blood, infernal suggestions, and worldly baits; by the serious consideration of the future infinite joys, thou hast prepared, to succeed my present sorrows; and of that eternal reward, thou hast mercifully assigned, for light labours and afflictions.  
4. Good works are faire tokens of faith; yet works may seem good without faith: such is mans moral honesty, which is of no account before the searcher of all hearts, though much esteemed by men. If then this day I have done any good actions, through natural inclination, or for ostentation; and forborn to do ill, perhaps for want of tentation, or occasion: I must look on myself, as on a mere natural man; and upon my actions, as upon specious sins: for, in the commission of good, and omission of ill, other things are required: Knowledge, showing the legality, utility and possibility of things: Faith, believing them pleasant to God. Then the heart must form the right intention, to commit or omit what's known and believed good or ill, for the glory of his beloved God, in the manifestation of our love, gratitude and obedience to him, by which others be edify'd and invited to the like affection, thankfulness and service. If in my commissions and omissions those things have been wanting, Lord, forgive me the fault. If they have been present, receive the whole glory, and that I ne're want them, give them me, I pray thee.  
5. Am I in Christ, or in Adam? It concerns me much to know it: for if in Christ, I am alive; if in Adam, as bad as dead. But how shall I find, if I be in Christ, but by searching, whether Christ be in me? And certainly, Christ may be known by these few marks: Knowledge, Faith, Love, fear, Service, conformity and Submission. If then I Know my God aright, and him, whom he hath sent; Know him after divine revelation, not human imagination. If I truly believe in him, rely wholly on his mercy and the merits of Christ, for preservation, donation, salvation; preservation of sin and harm, donation of good things, salvation of my whole person, according as he hath promised, and not always as I expect. If I Love him sincerely, not according to his infinite merit, but to my best capacity, above myself and all things else. If I fear him, trembling at the thought of my lest offences 'gainst him, not so much because he can punish me, as because I'll not be ingrat for his loving favours. If I yield him the best Service I can, as to my best Master, neglecting all things to please him; yet not serving after mens inventions, but according unto his prescriptions. If I am, as near as I can, conform to the image of his Son, in righteousness and holiness. If I Submit my will to his, as well to drink the bitter cup of affliction, as to savour the sweetness of consolations; cleaving closely to him in prosperity and adversity, I may say with excess of joy, I am in Christ, and Christ in me. If my corruption hinders me yet to say this, O God, pity thy poor creature, and renew me with speed. But if thy grace hath already been so effectual in me, as to bless me with that Knowledge, Faith, Love, fear, Service, conformity and Submission; O Lord, receive my thankes, and hear my prayers: thankes for thy past favours, and prayers for the continuation of them. Thou art a God excessive in love, excellent in mercy, abundant in goodness. In these thou hast begun thy gracious works in me. O then continue them, and daily perfect them: and let me now take a sweet rest, in the assurance of thy love, and protection of thy power.   

His Night-feares.  
1 NIght is nothing, but th' absence of the Sun; and darkness, but the privation of light: yet when night comes, it brings with it a kind of fear; not to wild beasts, for then they walk to seek their prey; but unto man, whose conscience is guilty of many grievous sins, which come best to his mind, when he's alone and in the dark. Lord, forgive mine, and free my heart from present fears.  
2. The night is more quiet, then the day: and yet we fear in it what we do not regard by day. A Mouse running, a Board cracking, a dog howling, an owl scritching put us often in a could sweat. What is the cause of it? Sin committed by light. When the Sun shines, and we are with our friends, we drink iniquity like a sugared portion, delighted with the present sweetness of sin; but not fearing its future bitterness. But when night hath drawn her black vail, and we are about to take rest; then the potion begins to work, and puts us into distemper. O Lord, whilst mine eyes see the Sun, let my mind behold thee; and whilst I am with my fellowes, let my heart talk with thee, never thinking myself secure enough, to displease thee, in the lest thing. So shall not my soul be afraid for the terror by night, nor for the pestilence, which walketh in darkness.  
3. do we fear more by night, then by day, because Satan is called the Ruler of darkness? Then we mistake St Pauls meaning: for he believed not, that Satan had power to rule over outward darkness, by bringing or removing light: but he calls him Ruler of the darkness of this world, to show his power over worldlings, whose understanding being darkened, they are alienated from the life of God, through the ignorance and blindness of their hearts. Against such children of darkness Satan bears a great sway both night and day: but he can do no harm to the children of light, either by day or night, unless God gives him leave. Let me, O Lord, never fear him, but make me strong to resist his assaults; and grant, I trust under thy wings, and abide under thy shadow.  
4. As man is man, he may well fear; but as he's Christian, he should not: for, he must know, that nothing can happen to him, but what his God ordains. Now if he hath a true feeling of Gods love to him-ward, he shall believe, the Lord will look to him, as a careful mother to her beloved child. Lord, let me fear to offend thee, then live secure from all bodily harms.  
5. Who keeps me, slumbers not, and who made me will suffer nothing to mar me, but for his glory and my good: yet I grow sad at this conceit, start at this noise, and shiver at this sight: because( doubtless) I see not, how near me the Lord is. Had I some light, and were my friends by me, I should but smile at this, which makes my whole body tremble. But O blind heart! is not God more powerful then man, and faith brighter then any outward light? O God, quicken my faith, that I trust in thee as I ought, and remove now from me the present cause of fear.  
6. 'tis said, Lions lose their courage, if some thing be cast on their eyes: and so many men do, when they are in darkness. A strong token of their spiritual blindness: for, he's inwardly blind, who fears mor● by night, then by day; n●● he sees not, that God is at all times alike powerful, to protect his servants. Then this likewise figures, that when sin( the souls night) hath spread over her its darkness, she is seized with great terrors. Keep me, good Lord, from all blindness of heart, and darkness of understanding; that though my outward eyes be shut, or deprived of light; yet I want neither faith in thy providence, nor knowledge of thy mysteries, and of mine own duty. Keep me also( I beseech thee) from Satans illusions, fearful visions, assaults of men, nocturne fears and all harm.   

His dreams.  
dreams, which proceed from repletion or emptiness of the belly, or follow many cares, ought the lest to be regarded: onely they should instruct us to cut off the cause, that the effects may cease. Lord, teach me temperance both in diet and cares, that no vain dreams trouble my rest.  
2. Our nightlie dreams follow often our daily affections and occupations. As these are, those shall be. The covetous tells in his sleep his coin, finds a treasure, increases his riches, or loses of his store. The voluptuous dreams of his cheer and whores; the angry man, of quarrels and fightings; the cheater, of tricks and deceits; the ambitious, of new honors. But those, whose daily thoughts are godly and harmless, find in their rest pleasant conceits. Let me, O God, so live by day, that I rejoice by right; and so order my affections and thoughts, that my dreams fright me not.  
3. I am often troubled by dreams of loss, danger and death, either of myself or my friends. And contrariwise I think sometimes in sleep of riches, honors and marriage; yea I do often foresee things: but there is no trust in such dreams, unless they come to us by Gods revelation. Yet we may from them take warning, to look better unto ourselves, friends, goods, least that through negligence happen, of which we dreamed. Lord, give me ●it to discern true dreams from the false: and when it shall please thee, to show me by them any thing, ●each me their interpretation; and grant, that I ever ●●eight those, which are vain, and agree not with thy cord and human reason.  
4. This was an illusion; for in my sleep I thought, I did enjoy the thing, I love: but now being awake, I find, 'twas but a dream. Yet because I have done what argues wantonness, covetousness, revengeful mind, &c. I beseech thee, my God, to forgive me my daily negligence, which is( doubtless) the cause of these nocturne pollutions, worldly thoughts, or bloody plots in sleep.  
5. This was a pleasant dream. I thought I was in heaven in a mo●t blessed state: but now I find myself a bed, like enough to undergo many crosses, before I go thither; yea i● danger to miss the way. Therefore let my Lord pity me, and so still fill my heart with holy thoughts& dreams, that seeking those things, which are above, and mortifying my members, which are on earth, I may at my death be received into that glorious light and infinite pleasures, on which I did now dream.  
6. This was a fearful dream. I was dying, and near me stood Satan ready to snatch away my soul, for my grievous offences. I yielded myself lost; for, I could neither pled not guilty, nor entreat for mercy. Now that by Gods grace I live still, shall I take this for a mere dream, or rather for a good warning, to mend my wicked life, and for my sins rely on Christs passion? Jesus, grant, I do this. I know, I may die, whilst I sleep, and I confess, I deserve hell: yet call me not at unawares, neither deny me thy mercy.   

His Night-waking.  
I Am awake, but 'tis not time to rise, neither have I yet slept enough. Therefore I beseech thee, my God, to bless me again with sweet sleep.  
2. I am awake, yet not in pain, anguish or fear, as thousands are, and for that, gracious Lord, I offer thee my praises and prayers; praises for me, and prayers for me and others. Continue thy favours to me, extend thy compassions on all persons in affliction.  
3. I am awake by the barking of a dog, or crowing of a cock, a beast and fowle, which teach me vigilance. Lord, give me what they teach: make me vigilant in human affairs, but redouble my vigilance in religious duties.  
4. While I do wake, I must not lose my time: yet what can I do in the dark? speak to my God, meditate on his Law. Lord, grant, I now do so. Fill my mind with good thoughts, and my heart with holy desires.  
5. many go to bed in health, and there are found dead. I praise thee, my good God, for that it hath not been my case, and beseech thee, that it never be such.  
6. Some wake to plot or act mischief. Such, O great God, convert by thy goodness, or oppose by thy power, chiefly those who device the ruin of the fatherless, widow, stranger and poor; the destruction of their country, suppression of thy truth, confusion of thy Church.  
7. Some wake for the good of others, either meditating upon their beds, how they can help the poor, comfort the afflicted, assist the oppressed, defend the State, promote truth, learning, piety: or being already in action about any of these. The good God favour these good men, the God of love be with these loving souls, and give their designs good success.  
8. hark, Peter! the Cock crows: nay hark, my soul! for, the case concerns thee. Thou art as bad, but not so good as he. He denied his Lord thrice: Canst thou say, thou hast done no more? No, my Christ, I cannot: yet I can say, thou art still merciful, and canst convert me by a gracious look. do it, my good Lord, I pray thee, and with the remembrance of those indignities and pains, thou didst endure for me, in the last night of thy mortal life, make me weep bitterly, repent truly, and love thee sincerely; so that I deny thee no more.  
9. How silent are all things? It was in such silence, that Christ was born to us. God loves quietness, and therefore comes to us, when we are still. O Lord, rebuk the winds, both of passions and temptations, which disquiet my heart; that thou be born, and sleep in it.  
This daily Devotion hath 500. Meditations and prayers.   

An alphabetical Index of the Titles of Herberts daily Devotion.  

ABstinence page. 80.  
adversity page. 171  
Blessing on the meat page. 62  
B●rrowing page. 122  
Buying page. 113  
Coming in page. 53  
conformity page. 184  
Conselling page. 128  
Consulting page. 125  
Conversation page. 142  
dreams page. 234  
Dressing page. 11  
Drinking page. 64  
Eating page. 64  
Evening Prayer. First page. 208  
Evening Prayer. Second page. 209  
Evening Prayer. Third page. 211  
Evening Prayer. Fourth page. 212  
Evening Prayer. Fift page. 214  
Evening Prayer. sixth page. 215  
Examination page. 225  
Extinguishing his light page. 220  
Fasting page. 74  
fear page. 184 

Night Fea●es page. 231    
Feasting page. 70  
gains page. 83  
Giving page. 97  
Good Name page. 162 

Ill Name page. 165    
Going out page. 50  
Grace after meales page. 69  
Hatred page. 181  
Hope page. 184  
Lending page. 122  
Looking in a glass page. 14  
Losses page. 88  
Love page. 179  
Lying down page. 221  
Meditation page. 142  
Meeting with an enemy page. 159  
Meeting with a Friend page. 156  
Mirth page. 174  
Morning Prayer. First page. 18  
Morning Prayer. Second page. 21  
Morning Prayer. Third page. 23  
Morning Prayer. Fourth page. 26  
Morning Prayer. Fift page. 27  
Morning Prayer. sixth page. 29  
Opening his Eyes page. 5  
Overthrow in Sin, and Repentance for it page. 204  
Performing page. 110  
Playing page. 60  
Praising page. 131  
Praying page. 138  
Promising page. 110  
prosperity page. 168  
Reading the Bible page. 31  
Reading Human books page. 38  
Reproving page. 135  
Rising page. 20  
sadness page. 174  
Saving page. 93  
Selling page. 118  
Shifting his Shirt page. 8  
Shutting his Eyes page. 224  
Silence page. 187  
singularity page. 186  
Solitude page. 142  
Spending page. 93  
Taking page. 97  
talks page. 1●●  
temptations in Sin, and their Rem●dies page. 154  
Victories over sin,& Thanks for them. page. 200  
Und●essing page. 217  
Waking in the Morning page. 1  
Waking at Night page. 236  
Walking page. 58  
Working page. 56  
Writing page. 43    

MY catechism AND Child-bearing Woman are now Printed, and My belief Reprinted with Scripture-proofs.  
The other three Parts of this Devotion may be bound up with this.    

HERBERTS QUADRIPARTIT DEVOTION. For the Day, Week, Month, year. THE SECOND PART. FOR THE WEEK, In the Sanctification of the Lords Day.  

His Morning prayer for the Lords Day.  
GOod being communicative, and thou, O God, the sovereign good, it pleased thee, to manifest thy love, wisdom and power, in the creation of all things. And because the light is a mean, to see and discern corporal objects, this light was the first of thy distinct works: that so man the last to be made might see what thou hadst created for him, and likewise learn, that light must precede his actions, yea guide him in all his cogitations and affections. So when the work of our Redemption was finished, thou, O Father, didst raise thy Son, the Sun of righteousness, that by the beams of his glory, Christians should see and believe it. That Light and this Sun appeared first this day, which for that cause is the first in nature, and in our religion. It is then a great day, it is 
See my catechism to the 4. Commandement.  a holy day, if not in itself, yet to me. I will make it holy, by making myself such. But, O my God, this speech is presumptuous: for, holiness is thine. It proceeds from thee, and returns to thee. Thou, thou only establishest mans heart unblameable in holiness. Thee then onely I beseech to make me holy. sanctify all my thoughts, affections, words, actions. Help me to withdraw the two first from my worldly affairs, and fix them upon thee, the glorious Maker of the world, and gracious Redeemer of man: then let my words be of thee and to thee, and my works holy before thee. O let my thoughts be drowned in thee, who art so mighty in wonders, yea wonders wrought for me. Let my affections be wholly on thee, for the excess of thy Christ in my Redemption. Great Creator, I praise thee in thy noble works. Gracious Saviour, I will sing thy excessive love, thy tender compassions. mighty Spirit, I submit my person to thee, by whom I have been made, and many things for me. Here I vow thee a perpetual service; and here, most loving God, I offer thee a pure, entire and constant love, or at lest, a desire of such. I desire to love thee purely, entirely, constantly, and therefore beg of thee the sweet effect of my desire. As thou hast been my only Creator and Redeemer, be thou my only Love; Let me love none but thee, or none but for thee and in thee. Let my holy actions, religious words manifest the sincerity of my love towards thee, walking this day, yea all my life, as a child of the day, a child of light, made by thee and for thee, the wise Maker of this visible light, and mighty Raiser of Christ from the dead: to whom with thee and the most holy Spirit, one omnipotent Creator and merciful Saviour, be service and glory, by me and all thy works of Creation and Redemption. Amen.   

At the hearing of bells.  
THese bells call me to the Congregation. Indeed this is the day, in which we use to meet, in the place appointed, for Gods public worship. I will therefore make me ready, to be one of the first, who shall tread the treshold of Gods house, and bow both heart and head before his majesty, to praise his Name for benefits received, call upon him for grace, and hear his word for instruction. Let me, gracious God, do all this, to thy glory and my comfort.  
2. This day is the first of the week, and therefore fit to be dedicated to God and devotion: for, who made man may justly challenge his first fruits. Besides, upon this day Christ did rise from the dead, in a glorious estate, after the painful work of the redemption of mankind; and therefore we make it holy by prayer, reading and preaching. We forbear likewise servile works, unless they be necessary; much more all sinful words, actions and thoughts, unless they be pressed on us by the force of some tentation, or received by us through the weakness of our nature. O good God, let my soul so celebrate this day, in a virtuous and holy rest, that all the week may prove happy, both for the flesh and spirit.  
3. This is the last ringing: I will therefore make hast, least prayers be ended, ere I come. Sermons are good, and prayers are good too, chiefly such prayers, as are contained in grave and godly words, and uttered with zeal by a religious man, and hearkned unto with devout attention, by the faithful congregation. Lord, let me love to bear thy word both red and preached, and speak to thee by praises and prayers, in the assembly of thy Saints, and the presence of thy angels, as now I mean to do, by the help of thy Spirit.  
4. I do amiss. 'tis unlawful to carry burdens, both this day and unto this place: yet I perceive, I am loaden, yea with those things, which God and mens laws disallow. All the week past, I have made a great bundle of transgressions, both against God and men; and now shall I bring it before God and his Saints, to draw his heavy wrath upon my sinful head? No, no. I'll cast down my burden, and least I fall with it, I pray thee, graci●us Lord, to lend thy helping hand, and with the sword of thy Spirit cut off the bonds, which tie me unto sin. O wash away my transgressions, in the blood of thy Son, make me sorry for them, and cleanse me thoroughly from them all; that so with a new and pure heart, I enter now into thy house.   

His entry into the Temple, and Going to his Seat.  
I Must settle my countenance, and with respect behave myself both inwardly and outwardly, without wandering mind or eyes: for here I walk in the special presence of that great God, whose hands have made heaven and earth, and whose eyes search the hearts of men. O that he accept mine, and make it such, as may ever please him!   

Without a Seat.  
To prevent rash condemnation for this Meditation, I sand my Reader to S. James; for, my justification is in his second Chapter.  
HOw came these enclosures in our common pasture? Who hath made these close seats, these pews with locks? Judges of evil thoughts, Respecters of persons. partiality hath adjudged them for the chief of the Church, for them, who wear a gay clothing,& have gold rings, or at lest a piece of money for the Sexton or other officers. Be they wise or foolish, pious or ungodly; yet they are the chief of the Church, if they be rich and in fine cloths, or have more boldness then the rest. Then these locked pews are not for me; and then again, I must go to another Church, or stand here in the crowd, hoping to sit shortly in Gods glorious kingdom. Answer my hope, O Lord; that in the assurance of my future exaltation, I regard not the lowliness of my present estate, and despised condition.   

In his Seat.  
HAve I here more room then I need? Then I will admit those, who stand there in the throng, and have( for ought I know) as much right in this Seat as I. It is an odious pride to God, his Angels and good men, if I, under pretext of my riches or blood, sit here alone, as a King amongst these, who yet in grace may excel me, and have greater natural gifts then I. Great God, whose thoughts are not like ours, suffer me not to have the faith of our Lord Jesus Christ with respect of persons: but grant, I love and honor the poor of this world, chiefly those, I know rich in saith, and so heires apparent of thy glorious kingdom.   

His Adoration.  
WIth my whole man I adore thee, O God most glorious and powerful! I thank thee for thy benefits, beg pardon for my sins, devotion for this time, attention to thy word, grace for my life, help at my death, and glory after death.   

Before Prayers.  
O Lord, teach me to pray. Let thy holy Spirit kindle within my breast the flames of devotion. Keep my mind attentive to what shall be red and said here; give me a lively faith, that I obtain of thee whatsoever I shall now ask, and grant the same to all this people.   

Before the Chapters.  
O Earth, earth, earth, hear the word of the Lord. Thou man of earth, and dweller on the earth, hear the word of the Lord of heaven and earth, of that great Lord, who if thou wilt hear well, and keep his word on earth, shall shortly transplant thee from earth into heaven.   

After the Chapters.  
LEt me, O Lord, never forget these instructions; but grant, I put them in practise, as occasion shall serve.   

Before the Commandements.  
LIsten, my soul, listen; thy God begins to speak. Lose not one of his words; for, they are all precious. That I lose none, O Lord, open my ears, give me understanding, prepare my heart to obedience.   

After the Commandements.  
THis is, O God, this is thy Law; a hard saying to corrupt man, a honey-comb to the regenerat. Let it be such to me. Grant, I may truly say: O how love I thy Law! O let it be my meditation all the day, my delight all my life, and forgive graciously my transgressions of it.   

After the Creed.  
GRant, O God, I believe all this, and whatsoever else is fit, I should believe. O let never human reason, devilish cunning, worldly ends, nor desire of life obscure true faith in me, or make me fall from it.   

At the Singing of psalms.  
LEt my voice praise thee, glorious God: yet let my melody be without vanity. Accept my song, and free my heart from pride.   

Against Distractions or wandering Thoughts in time of Prayers and Reading.  
1 WHat things are these, which draw my attention from God? Away you idle thoughts, here is no room for you. Shall my tongue pray, whilst my mind doth wander? Then the Lord will not regard me. And shall my body be at Church, whilst my heart is at home, or in the fields, or perhaps in worse place? Then my God will judge me. Help th●● therefore good Lord, to call now my heart in, and so fix it on thee, that it wander no more.  
2. How light are human minds, and how inconstant unto good? I cannot keep mine long upon what is here red, but it flies out to view the world, or order some affairs abroad. But in this I offend, and therefore crave pardon of thee, O thou wise God, who know'st what is in man; and help from thee, who art only powerful to scatter these vain thoughts, and fill my heart with godly conceptions.   

Against Distractions in Sermon-time.  
1 WHat was I thinking now? Perhaps the devil knew, that what the Minister had to say was able to move me to some virtue, or divert me from some familiar 'vice: and therefore he hath put a toy in my brain, to make me lose wholesome counsels. He shall do so no more. I'll watch my mind, that it stray not, and pray God to free me from all foolish and wandring thoughts. So do thou, my good Lord, and grant, I learn in this Sermon what may better my faith and life.  
2. My mind is gone again, and being swifter then the Sun, hath viewed far countries, whilst it should have remained here, to listen to this man. What means to keep it in, for, it is out in a moment? unless God help, it is a thing beyond my power. Then, O Lord, assist me, and bless me with a settled mind and careful attention unto the words of thy servant.  
3. If all this peoples minds wander as much as mine, this man may well direct his speech unto these stones: for indeed in preaching unto us in our distractions, he speaks to none better then stones; since we receive his instructions no more then these pillars. So our hearts are stony, in which the good seed of Gods word can take no root at all. Then, Lord, I beseech thee, to take away my stony heart, and give me one of flesh, easy to be tilled by thy labourers, soft to receive the seed, and fat to yield increase.   

Considerations upon the Minister and his Sermon.  
If any of Christs Ministers be such as those, I commend here, let him glory and rejoice in the Lord: but if he be guilty of any of those faults, which I censure, let him study a correction of his imperfections, and love me for telling the truth. This truth I love, and do gladly manifest it on all just occasions; and God forbid, his peculiar servants should hate me for my pains.  
1 THis man speaks very well. He hath a good and fluent tongue, and( which is commendable) his hands are as good, as his tongue. He is a man who preaches as he lives. He's none of those who lay heavy burdens on mens shoulders, which they themselves will not move with one of their fingers: but like Jesus the Son of God, he does, and teaches what is needful for himself and others. By his good works, he makes his calling and election sure; and by his godly instructions, he shows his flock the way to happiness. blessed be the Lord, in the gifts of this his servant, and let his goodness sand many such labourers into his great harvest.  
2. This is an honest man: yet his knowledge is either small, or he wants expression. His life is holy and blameless, but his wit's somewhat slow, and his utterance unpleasant. Yet if he say more, then I practise daily; if his doctrine be sound, and his counsels wholesome, what have I to do with the rest? He's not there, to tickle my ears, but to convert my soul. O God! let me not seek in thy servants, the enticing speech of mans wisdom, but the plain evidence of the Spirit and of power.  
3. This is a man, who with curious conceits, choice words and strong reasons could persuade any thing, were not his deeds contrary to his words: but who will believe him preaching sobriety, when he's seldom sober; exhorting others to mildness, being a severe man; teaching frugality, whilst he's lavish; bounty, being a wretch; or plain dealing, when he deceives others, and owes more then he can render? Who by his persuasions can live quietly with his neighbours, since he's always at strife with his Parishioners, for things of no moment? Who? All may, and I will. As long as his doctrine is Christian, and his counsels moral, we have Christs own warrant to obey him. I will do what he bids, but forbear what he does. Shall not then souldiers fight, because drummers fight not, but invite them to the combat: or shall I lye down in the road, or go back to my house; because he, who shows me the way, goes not along with me? He goes perhaps another way, or he's not yet ready to begin his journey. Let, O good God, my soul shun the ill examples, and follow the godly counsels of such men as I hear, this is: and if it be thy blessed will, Lord, make him see the errors of his life, and convert him to another; but let not his ill courses draw me from piety.  
4. The Minister is out, his memory hath deceived him, some wandering thought hath made him lose his place. Help him, O God, least hame put him out more and more, and any man think him the worse, for what happens sometimes to very learned men.  
5. This man reads his Sermon; which thing many dislike, yet 'tis nothing to them. For my part I care not, whether his eyes be on his book, or on any thing else. They are nothing to me. His tongue is the limb, I observe, and I weigh his words, not his looks. Yet if his reading doth proceed from sloth, not from want of time, or weakness of memory, make him, O Lord, more painful in divine studies, and more careful to please his flock.  
6. Some think, this man preaches not his own words, but that he steals other mens inventions. If he doth so, what's that to me, as long as he preaches good things? I am perhaps obliged to him, for his theft; since belike his conceits and sermons should not be so good, as those, he borrows. Lord, let nothing hinder my profit under him, or such as he's: and if be take other mens works for need, give him a copious wit; and if for sloth, give him that diligence, which his calling requires.  
7. This speech is for that man: there the Minister hath him right. Doth he not blushy at this? Nay rather, he might blushy or laugh at my folly, if he should know my present thoughts: for, do I know the Preachers mind, and am I to judge that person? No, no, my God, pardon me therefore my rashness, and if that man is guilty of the thing, of which the Preacher speaks, let him now bewail it, and ever after forbear it: and as for me, Lord, keep me from the like.  
8. This is for me: my conscience is guilty of this. O then good God, give me sorrow for what is past, and fortitude against all future occasions of displeasing thee in this thing.  
9. How thin is this Congregation? Yet the Parish is large and full enough. Is it then the Ministers fault? Is he careless or incapable to feed his flock? Or are his sheep weary of their pasture, though good, and of their Pastor, although Orthodox? If either of these be the cause, remove it, Lord, I beseech thee, either giving ability and diligence to the Shepherd, or if he hath these already, making his flock adhere to him, and forsake strange and false teachers.  
10. How full this Temple is! Yea what throng at the doors; and climbing up at the windows! Is it because the Preacher is an able man in true learning and piety? or that these will not endure the sound doctrine of their Pastors, but after their own lusts, heap to themselves teachers, which please their itching ears with new doctrines or lights, fabulous inventions, damnable heresies, and devilish blasphemies? If the first cause draws together this auditory, let, O Lord, this man be still well followed, or endue all other Pastors with the same gifts. But if he be one of these last teachers, and these hearers such, as turn their ears from the truth unto fables, recall them, O God, I pray thee, recall and convert them again to the love of forsaken truth.  
11. This man hath a low voice, or will not set it out, and so is he not fit for this great assembly; to many of which he preaches in vain: sith they cannot hear distinctly his words. In this case may be well allowed commutations of benefice. Howsoever, I judge that man guilty of presumption, who without great necessity undertakes an office, he cannot well discharge, either through ignorance, negligence or weakness. And I esteem those men careless of their souls food, who with an ungodly patience will gape two houres on a silent Preacher, if they can find one, who speaks out the words of truth and piety with zeal. Let me, O Lord, be none of these careless hearers, and let no more low voic'd Teachers intrude themselves into such large bodies, ample congregations; but be confined into places of less capacity, where their words be not lost, their discourses fruitless, by the defect of a strong voice, or of pure zeal to put it forth.  
12. How high and profound is this man? Who can dive into his matters, soare after his lofty language? piety may have a fine dress, divinity may be adorned, but not so disguised, that it be not known. He preaches himself, and not Christ, who speaks above the ordinary capacity of his Christian auditory. There are too many such Preachers, and that there be none, vouchsafe, gracious God, to show the vanity of all things without thee, even to those, who ought to preach down vanity, and teach self-denial.  
13. What strange faces doth this man make, and what ridiculous postures hath he? Is he in travel of the truth, and so in sorrow, till she be brought forth? But such faire Child should not be ushered by antics. These indecent gestures disgrace such noble birth. Let this man know so much, O Lord, and so compose his countenance to the gravity of his profession, holiness of his vocation, that his unseemlie behaviour hinder not his spectators to be attentive to the sound doctrine.  
14. This man is moved, and moves: he speaks with zeal, and so kindles a divine fire in the hearts of his auditory, suiting his voice and his modest postures to the matters, of which he speaks. hear, how loud he thunders against infidelity and sin! how highly he commends faith and good works! How lovingly and earnestly he exhorts and rebukes! Let not, Lord, his strength fail, but make his lungs as good as his heart is, and give the like good hearts and lungs to all our Ministers.  
15. How could this Preacher is, or seems to be! Ought the quick& powerful word of God to be so coldly deliv'red? show him, my Lord, that it must not be so. When yet 'tis so, let me not take it so, but receive it with joy and savour of the Spirit.  
16. This is an excellent doctrine, a witty and pious observation, a sweet application. Lord, let me not lose it, but print it in my heart, and so likewise in all the rest of this congregation.  
17. Some say, this man walks in craftiness, and handles the word of God deceitfully, serving the time, and respecting persons. I must then hear him warily, and wisely examine whatsoever he says. My God, let all the rest do so: and if this man be such, make him walk and speak in sincerity.  
18. What's this? An error, heresy or blasphemy, if I be not deceived. O my God, stop that mouth, or let it recant these false words: or at lest, let them be all lost, not received or believed by us; and suffer not, thy pure word be corrupt, thy holy word blasphemed by its own Ministers, thy truth eclipsed by those, who should manifest it.  
19. The Proverb, Short and sweet, is now true in this man. He hath in few and sweet words delivered many pious matters for instruction, exhortation, dissuasion, consolation, condemnation. Lord, I praise thee in him, and pray thee to sand many such, for the good of thy Saints.  
20. How willing is the people to go out, and how many sleeping and yawning persons this Preacher hath made with his long prayers& tedious Sermon! I wish, that both he& all such would consider, that Sermons and Prayers are not esteemed good by their length, but that rather they lose often their grace and fruit by it, and their maker his thankes. Yet, Lord, let not my devotion be cooled by long actions of religion, nor thy ambassadors mar their message by vain repetitions, confounding, for their ease, the memory of their hearers, by neglected method and careless expressions; or dulling their spirits by their prolixity.   

Against weariness.  
I Am weary: then my soul be sorry, for this argues great want of grace. Wouldst thou be weary at a play, or at thy Princes court, when the King should vouchsafe to talk friendly with thee about thine own affairs? And what are the sports of a Play, or the pomps of the Court, with the smiles of a King; to the honor, thou dost receive in conversing with that great God, who makes dust of all Kings? Besides, if thou beest weary here for two hours at the most, in singing, praying, and hearing, what wouldst thou do for ever in heaven? since there they sing continually, holy, holy, holy Lord God almighty. Good God, forgive my weariness, and remove the causes of it, that cheerfully I see the end of this present service.   

Against drowsiness.  
FRom whence proceeds this drowsiness, but from ungodliness? I am sleepy, yet not for want of sleep, but of true devotion. The devil fears, I please my God this day, and that he bless me so, that I never follow his wicked suggestions: therefore he casts a slumber in my eyes, that by my drowsiness I bring on me my Fathers curse, in stead of his blessing. Then wake my soul: shake off this heaviness, and open both thy heart and eyes for the faithful discharge of thy present duty; and thou, O God, make me light and cheerful in thy praises and in my prayers.   

When there is a marriage.  
HAth reason or passion made this match? Will these marry to multiply their kind, or to fulfil their lust? If they have this foul end, forgive them, Lord, I beseech thee, and rectify their intentions. O let them not by unchaste behaviour and unquiet life dishonour their honourable state; but join them now with the indissoluble bonds of a holy and perfect love; and, Lord, bless them with health and wealth, least the want of either make that sour unto them, which in godliness, strength and plenty may prove most sweet.   

When there is a Christening.  
THere is a little man, who hath got a spot in the womb, and therefore is he brought hither to be washed with that water. But can that element cleanse it? No, yet 'tis a holy sign of the blood of Jesus, through which only such spot is washed away. O God! let this Infant receive now from thy majesty the full remission of its sin, and a renovation of that divine image, which Adam did deface both in himself and us: and when 'tis grown, let not its sin revive in it unto its damnation; but grant, it may resist that ill disposition we contract all from our parents.   

When there is a Churching.  
Here's a woman, who after her late lying in, comes to aclowledge Gods mercy in her preservation. Good Lord, receive her thankes. Restore her her full strength: bless her in the Child, she hath born, or if it be already dead, comfort her in her loss. Forgive her sins, root out her lust, and endue her with all virtues.   

When there is a catechizing.  
What's man without knowledge, knowledge without religion, and religion without good works? The first is as a beast, the second but a flash, and the last but hypocrisy. Therefore our holy Church takes order, her children be well taught what doth concern their salvation. Faith and good works are committed to their memories, and commended to their practise. Good Lord, make these children susceptible of this wholesome doctrine; enlighten their understandings, to conceive divine mysteries; inflame their hearts, to love virtue; and strengthen their weakness, to perform their duty.   

When there is a Confirmation.  
THese Children had at their baptisms sureties for belief and good life. Now being come to age, they will confirm what their friends promised for them. Behold, O Lord, their good resolution: power a true faith into their hearts, that they hold still the word of life; and with thy grace strengthen their wils, that as thy blessed children, they live pure and without rebuk.   

When there is a burial.  
HEre is a spectacle of our mortality, a looking-glasse of human misery, a warning to a godly life, and a remedy against sin. Here is the earthly part of man, a feast for worms, a booty for the grave. What is become of th' other part, of that noble form of this corps, of that excellent soul, whose presence made this flesh lovely, and by whose absence 'tis loathsome? She's fled away to a blessed or cursed place, where Gods endless and gratuit joys shall reward her virtues, or his perpetual and well deserved torments punish her vices. Ought I not, Lord, to die as well as this? Must not my flesh be turned to corruption? Why then ●●e I dally with her, and make her so wanton; that be may work my damnation? O strengthen me against her allurements, give me the upper hand of her, and let me have an antidote against her infection, that when she is as this is now, my soul be blessed with thy glorious vision, till in the day of the resurrection this flesh rise again to glory, having put on incorruption and immortality.   

When an Excommunication is denounced.  
ALas poor man! what hast thou done? Either thy fault must be grievous, or thy wilfulness great; since it forces thy good mother, to shut thee out of her house, and deny thee the food and help, she affords her other children. Thou art in an ill case; for, now Satan bears such sway over thee; that he may keep thee still in thy wilful contempt, or bring thee to despair, unless God be thy help. Thou, Lord Jesu, the great Shepherd of the sheep, seek quickly this strayed one, and bring her again to thy fold, that we may all rejoice with thee.   

When any does Penance.  
THis man confounds Satan; for, having got a fall by his treachery, he foils him now by public repentance: and so he deserves praise and applause of us all, for his notable victory. And because it is thy right hand, O God, the strength of the faithful, which hath raised up this penitent sinner, and brought him out of hell, let our congregation praise thee, and his soul love thee for ever.   

When the Excommunicated person is absolved.  
I Think, I hear the good woman our common mother the Church calling her friends or children together, to rejoice with her, for the finding of her lost piece. She had thrust out of her heaven, yea of Gods heaven too, this soul for weighty causes; but lo, seeing himself in want, he is come to himself, and confessing his faults is received with kisses by his loving father, and with embracements by his tender mother. Let such mother be ever blessed, and such father ever loved, feared and served by me, this person and all men.   

When there's a Breeve.  
FIre or water, robbers or storms have made these men public beggars. Had I part in their loss, how glad were I to receive help? Then I must be willing to afford it to them. Therefore for the love of Jesus, who being rich became poor for my sake, I will out of my abundance supply their present want. Lord, receive at my hands a small portion of thy earthly blessings.   

When there's a Collection.  
THese men do gather for the poor what pity moves rich men to spare for their brethren. Is my store great? Then my relief shall be answerable. Are my means small? Then my gift must be like. Here is, my God, what cheerfully I give, to help thy poor members. Accept my willing mind, and give me a blessing for this, though I confess, 'tis a blessing from thee.   

After the Service.  
NOw all is done, and every man retires: yet I will not go hence, unless God come along with me. 'tis not in houses made of ston, that he delights to dwell; but in the hearts of men. Come then, my Lord, take mine for thy dwelling, for, I dedicate it to thee. Let the good motions and notions, I have received here be my waiters and helps, to entertain thee royally. And that thou find nothing, which may displease thine eyes, I leave here all the sins, I have committed these two houres; yea since I was conceived in sin. Take them from me, good God, and impute them unto thy Son, for, he onely is able to bear them. O love me for his sake, and for his obedience to death never depart from me.   

His going from the Church.  
HOw shall I spend the rest of this day? Shall I go to hear more Sermons? I fear, I shall hear more, then I can remember. I will practise what I have learned, then take a new lesson. Shall I then play, and recreate my mind, by some harmless pastime? I have no mind to play, and this day is not fit for plays. I have been with God in his house, I would see his Son too. But where is he? The prison, hospital, or some sick persons house may help me to the sight of him. There, there I will seek thee, O Christ, the Son of man; knowing, that in visiting and relieving thy poor members, thou wilt take upon thee what for thy sake I shall do unto them. Give me means to help their bodies, and good words to comfort their souls.   

With the Prisoners.  
HAd not these souls abused their liberty, they might enjoy it still; but the riot of some, and violence of the others have brought them to this woeful place. I, who come now to visit them, might have been one of their number, had not the Lord blessed me with wit to manage mine estate, and with an upright mind to wrong no man in body, name and goods, and likewise kept me from false hearts or evil chances; for some are in prison guiltless of that, which is laid to their charge. I thank thee then, O God, my preserver, for my present freedom, humbly desire the continuation of it, and earnestly entreat, thou wilt be with these prisoners, to give them all sorrow for their past transgressions, patience in their present affliction, and wisdom and goodness in their future liberty. And if here are any, who must die shortly for their crimes, Lord, let them be as that good thief, who confessed his wickedness, and thy righteousness, mercy and power; that in their humble confession and lively faith, thou mayst remember them, and receive them into thy paradise.   

With the sick.  
HE was a right Disciple of Christ, who was sick with the sick; sick in his mind, with the sick in their flesh, sorrowful for their pains, vexed for their afflictions; for, Christ himself, as the head of that mystical body, of which we are members, takes a share in our griefs. As I am a Christian, I must imitate him in his moral virtues, chiefly in gentleness and pity towards my brethren. I cannot then but compassionate the weak estate of this person, and afford him possible help. But because that's but little which I can do to him, do more, my God, I beseech thee; comfort his soul by forgiving her sins, and dispersing her fears; and ease his flesh, by removing or assuaging ●er pain: or if the hour of his dissolution is near, then be not far from him: but, Lord Jesu, come quickly to deliver his soul from the power of hell, and the sharp claws of the roaring Lion, who daily walks about this place, seeking to devour thy creature, and enjoy thy purchase.   

four other employments.  
THere are again good things, which I can do this day of rest: for, I know some of my neighbours, who are at Difference; others, whose minds are wrapped in Ignorance: some Living ill; others, who are in Affliction. I'll go to them, or to any of them, and( as well as I can) strive to do God service, in Calm●… ng angry minds, and reconciling them; Teaching the ignorant what they must both believe and do; Drawing evil persons, from wickedness to godliness; Cheering up those, whose hearts are full of grief, either for sin, ●… e cross: and so showing myself a faithful servant of the Lord, in improving well my talent, for my Masters both profit and credit. Thou, holy Ghost, by whose inspiration and help all these things may be brought to pass, vouchsafe to come with me, and bless my intentions with desired success. Give me strong persuasions, and let my words enter into their hearts.   

The Close of the Day.  
IF I have been this day as it becomes a true Christian, pure to myself, devout to God, and helpful unto men by examples, counsels and alms, then receive now my thankes, O most merciful God; for, my virtuous carriage is as water of thine own Well, and a fruit of thy three. By thee I have been both willing and able to do good: let therefore the glory be thine; and let thy mercy continue, that my goodness increase. But if( as no doubt) I have past this day sinfully, impure unto myself, ungodly unto thee, and cross and scandalous to men, or mixed my best actions with much imperfection, my devotion with great coldness, hypocrisy or vain glory, then shane belongs to me, yea damnation is my desert: yet in confidence of thy known compassion to the greatest sinners, I beg pardon of thee, and hope to enjoy thy glory. O forgive my sins past, preserve me from the like, and grant, another day, I take warning by this.   

An orderly Index of the Titles of Herberts Weeklie Devotion.  

MOrning Prayer. pag. 1  
At the hearing of Bells. pag. 3  
entry into the Temple. pag. 5  
Without a Seat. pag. 6  
In his Seat. pag. 6  
Adoration. pag. 7  
Before Chapters. pag. 8  
Before Commandements. pag. 8  
Before Prayers. pag. 7  
After Chapters. pag. 8  
After Commandements. pag. 8  
After Creed. pag. 9  
After Service. pag. 26  
At the singing of psalms. pag. 9  
Against Distractions, &c. pag. 9, 10  
Against drowsiness. pag. 20  
Against weariness. pag. 19  
On the Preacher and his Sermon. pag. 11  
When there is a Breeve. pag. 25  
When there is a burial. pag. 23  
When there is a catechizing. pag. 22  
When there is a Christening. pag. 21  
When there is a Ch●rching. pag. 21  
When there is a Collection. pag. 26  
When there is a Confirmation. pag. 22  
When there is a Marriage. pag. 20  
When An Excommunication is denounced. pag. 24  
When any does Penance. pag. 24  
When The excommunicate person is absolved. pag. 25  
Going from Church. pag. 27  
With the Prisoners. pag. 27  
With the Sick. pag. 28  
four other employments. pag. 29  
The Close of the day. pag. 30   
This Weeklie Devotion hath 60. Meditations and prayers.   

MY catechism AND Child-bearing Woman are now Printed, and My belief Reprinted with Scripture-proofs.    

HERBERTS QUADRIPARTIT DEVOTION. For the Day, Week, Month, year. THE THIRD PART. FOR THE MONTH, For the Communion, in the Lords Supper.  

The Lords Day, or the eighth before the Communion.  
THe great King of Heaven and Earth hath this day sent forth his servant, to bid me to his great Supper, where not his fat Oxen are killed, but his own Son is crucified in figure and commemoration. Shall seely cares or wanton sports make me forbear that feast? Then woe is to my soul. I will therefore leave all to go. I'll put out of my heart the unruly love of riches, and the unclean lust of the flesh, with all things which might keep me back: and least, when I am there, I be cast out into utter darkness, I'll put on the wedding garment, make this week provision of virtues, and beg of God morning and evening freedom from sin, and endowments of grace. hear my prayers, O Lord, and grant my hearts desires.   

Of sloth.  
sloth being a drowsiness of the mind, and weariness of well-doing, I must first shake it off, that cheerfully I pass this week, in devotion, and the better overcome all those sins, which remaining in me, would hinder me to come near the Lords Table, with that purity, he desires of me. But because men( though born unto labour) seek ease, and desire rest, loathe to vex and cross their nature, I call on thee for help, O God most gracious and powerful. power now into my mind those motions, which may awake her. rouse up my fainting spirits to all godly actions, by these and the like considerations, that he's cursed, who doth thy work negligently● that thy kingdom is gotten by violence: that every three, which brings not forth good fruit, is hewed down and cast into the fire: that idleness is the mother of 'vice, the stepdame of virtue, the forerunner of want, both corporal and spiritual. O then let me hate sloth in my worldly calling, but above all in my Christian duties. Make me laborious in the first, and diligent in the second.   

Sunday Evening. Of Fortitude.  
AS Fortitude is an aggression, or undertaking of hard things; so 'tis the first virtue I beg of thee, O God my strength and tower. My design is, to fight with Satan, the world and myself, all stout champions, which( no doubt) shall foil me, unless thou holdst me up. O then, my Lord, teach now my hand to fight, and gird my loins with strength. O let nothing daunt my courage; but let it be as great, yea far greater then the peril. Make me in all good occasions as bold as a Lion, and grant I resist unto blood against sin, looking unto thy Son Jesus, who for the joy, which was set before him, endured the cross and despised the shane. So in hope of that crown, thou hast laid up for me, let me slight affliction, scorn voluptie, tame my perverse nature, overcome ill, and practise good: that so I be a worthy guest unto the sumptuous feast, thou dost prepare for me.   

Monday Morning. Of Wrath.  
IT is equal folly to be angry, when we should not; and be not angry, when we should: for, wrath being a heat of blood, about the heart, is either good or bad, as the object makes it. Anger is just, when we see God abused, and innocence injured; and 'tis injust, when without cause, our blood boiles in our veins, our hearts device revenge, and our tongues utter curses. O Lord, let me be in wrath like thy Son, highly incensed in thy cause; but meek in mine own wrongs. Let me be a Lion to maintain thy glory, and a Lamb to bear injuries: yet grant my zeal be such, as work the correction, and not aim at the destruction of them, who offend thee and me; and grant likewise my meekness be discreet, that so I may discern what I must bear, and what I may repel. If any man hath injured me, behold, my God, I forgive him; and if I have wronged others, both pardon me, good Lord, and make my reconciliation with them. Before the next Lords day, yea if I can, before the Sun be set, I'll seek to appease them, either by words or by letters; that so I may bring unto thy altars the pure and pleasant gift of a gentle and Christian heart. Accept it then, my God; and grant till then, yea till my death, that all bitterness, anger, wrath, clamour, and evil speaking be put away from me, with all malice, being always courteous unto others, and forgiving all men, even as for Christs sake thou hast forgiven me.   

Monday Evening. Of Justice.  
JUstice alone is able to settle things in good order, and should we love it, as we ought, the golden age was never more happy, then ours should be: for 'tis not the chief of virtues, but rather every virtue. Whosoever is just, will be religious towards God, innocent towards men, and pure towards himself. He will render to all their due, to God honor and obedience; to men help and friendship; to himself love and care. O then, good God, adorn my soul with that virtue: for although since Adam lest his uprightness, there is no man righteous; yet I humbly entreat, thou wilt make me as just, as mortal man can be. And if my righteousness come short of thy glory, as( doubtless) it shall come; O justify me by thy grace, through saith in the blood of Jesus, to whom thou didst impute our sins, that his righteousness might be ours by imputation.   

Tuesday Morning. Of envy.  
envy is a Spider, which turns good meat into poison; a diabolical 'vice, whose object is the good and felicity of others; yet is itself wicked and unhappy: for, as the devil wrought mans fall; so the envious desires the misery of others, ever tortured at the sight of their happiness. Although this 'vice be opposite to good, and contrary unto justice: yet it is just in this, that it torments its host, and deprives him of all pleasures. Let it, O God, never take root in me; yea let it not come near my thoughts, to disturb my quietness; but grant, that I rejoice at other mens felicity, imitate their virtues, and give thee hearty thankes, for thy favours to them.   

Tuesday Evening. Of Prudence.  
IT is Prudence, which guides our souls aright in the labirinth of this world; for, it shows us what's good or bad, and how to choose the first, and reject the second. Of past observations it gathers experience, and as it orders the present, so it provides for the future. It doth take care of the whole man, and so by providence makes our lives sweet, in affording what we do need, and removing what we do fear. Such virtue is desirable; and therefore, Lord, I beseech thee, to let me enjoy it. I leg knowledge of thee, my only wise God and Sa●i●ur; then let discretion preserve me, and wisdom promote me.   

Wednesday Morning. Of gluttony.  
IF Gluttons and Drunkards shall not inherit the kingdom of God, I must not presume to take that sacrament, which is an earnest thereof, if I am guilty of these vices, gluttony, drunkenness. must first abhor them, is the two pools, wherein reason is drowned, lust bread, and contention nursed. The sacrament of Christs body is ordained for men, therefore not for Gluttons, sith th'are more beasts, then men. Besides, in that action we must lift up our hearts, which Gluttons cannot do; for, theirs lye down in the belly, the sweetest god, they aclowledge. Then, Lord, let me hate gluttony, and shun excess of drink. Let me consider, that those vices have drawn disgrace and confusion on many men, who otherwise seemed perfect; that they have killed many bodies, damned many souls, and destroyed whole countries; and that where they do reign, there is no health, no peace, no trust, no honesty.   

Wednesday Evening. Of Temperance.  
SInce Temperance is a virtue, which rules according to reason, all the motions of the soul and body, and keeps the appetite in a sober temper: Vouchsafe, my Lord, to infuse it into my soul; that so my thoughts be pure, thy counsels wise, my affections holy, my looks modest, my words wary, my behaviour honest, and my whole person temperate.   

Thursday Morning. Of Lust.  
THis is our common plague, a general disease, a swelling stream, which sweeps away the highest towers, pulls down the holiest men; for, who lives but to twenty or thirty yeares of age, and doth not defile his vessel, or taint his mind with lust? There is no 'vice so inherent to our nature, as this; none so powerful, to draw consent; nor so common, to work our fall. The coldest men into the act may be hot in the lust of it; and those who will not touch women, may yet lust after them. For my part I must say with the leprous under the Law, I am unclean, I am unclean; therefore, my God, cleanse me( I beseech thee) from all the spots, I have contracted by this 'vice; that in all purity I may receive the sacrament of thy Sons pure body and blood, least in taking it in my pans, I be cut off from thy people. From this day till my death keep me, O God, from all lewd thoughts, unchaste motions, and lascivi●us copulations. O let me not pollute the temple of thy spirit, by a short voluptie, which leaves a long remorse: but since lust doth consume our means, and taint our names, weaken our bodies, and damn our souls, let my heart ever abhor it, and always keep a watch upon the sences, at which death enters in.   

Thursday Evening. Of Faith.  
THose, who will go to the Lords Table, must have Faith 'bove all things; that when they take the bread and wine, they believe, there's body and blood; and when they eat the sacrament, they conceive the thing signified. Faith is well called the evidence of things, which are not seen: for, by it we see Christ, whilst our eyes view the elements; and by it we touch his body, whilst our sences feel and taste bread and wine. With faith the sacrament is an antidote 'gainst poison, and without faith 'tis strong venom: for he, who believes, Christ is there offering unto out souls the merits of his body and blood broken and  shed for them, may be assured of the pardon of his past sins, and receives strength 'gainst the future; whereas unbelievers take the shell without the kernel, the bread without the Lord, and the sign of Christ without Christ: or if they find him there, 'tis as poison, to infect them; not as wholesome meat, to feed them; 'tis as a Judge, to condemn them; not as a Saviour, to save them. Consider then, my soul, whether thou hast an entire faith of Christian mysteries, revealed to the Church, and contained in the Scripture, and namely about the sacrament of Christs body and blood. If thou hast it, thank God for it; if thou wantst it, desire it thus from him. O thou great God, whose nature is above our reach,& whose secret operations no human reason can conceive! give me that faith, without which no man can know thee, without which no soul can please thee. Lord, I believe; but that I believe unto righteousness, O God, increase my faith. Concerning the great sacrament of thy flesh and blood, I believe, that in the night that thou, Lord Jesus, wast betrayed, thou didst give thy disciples bread and wine, which then thou didst call thy body and blood, with charge to eat and drink, and do the same in remembrance of thee. For, as thou wast upon thy departure, thou wouldst leave us a sign of thy body, a figure of thy blood, a memorial of thy passion; least we should forget thee, who for our sakes wast ready to lay down thy life. Therefore I take those elements of bread and wine, for holy signs of thy body and blood, believing, that though they remain after the consecration in their substance both bread and wine, yet they are more then common bread and wine, being made by prayer and thy word, the figures of thy flesh and blood, which in the action and use of the sacrament are really and effectually taken by the faithful. So though I see, feel and taste bread and wine; yet I believe to eat thy flesh and drink thy blood, in a spiritual sort, conceiving, thou didst die for me, and by faith and the operation of thy Spirit, applying to my soul the merit of thy death. O Lord, let me live in this faith: O Lord, let me die in this faith. So shall my soul live after death; for, who eats thee, can never die: now we eat thee by faith: therefore, my God, confirm my faith; my Christ, pray that my faith fail not, either concerning this, or any other point of holy mysteries.   

Friday Morning. Of Avarice.  
IF Avarice is the root of all evil, and the wrack of our faith, I must never presume to go to the Lords Table, if my soul is possessed with it: for he, whose heart is full of earth, cannot taste heavenly dainties. Yet desiring to take the sacrament of the redemption of sin, in the blood of Jesus,  shed therein in commemoration, and fearing to take it to my condemnation, I lift up my soul unto thee, O thou the Son of God, who didst become poor for my sake. O pluck out by the roots the evil weeds of covetous desires, which hinder the growth of good seeds. Let me not set my affections upon that, which is not, for riches pass away from one to the other, breeding care in their stay, and sorrow in their departure. O let me consider, that I brought no means out of the womb, neither can I carry any into the grave, to do me any good: that great riches become not foolish men, which cannot rule them well; but instead of possessing them, are powerfully possessed by them; and that the best way to be rich is to rule affection, and put limits unto desire; and therefore let me pray, as I do even now, that my conversation be without covetousness, and I content with those things, which I have. If I on poor, O let me seek sufficient means, with a quiet and just conscience: and if I have more, then I need, then grant, I help others, with a bountiful hand, and charitable heart.   

Friday Evening. Of Hope.  
WHat anchors are to ships, the same is Hope unto our minds: it stays them, when they are tossed; it comforts them, when they are afflicted. Were it not for this divine virtue, there is no creature so unhappy, as man should be: for here our miseries are great, and( no doubt) should be far greater, if hope should not lift up our hearts to that glorious and eternal kingdom, God hath prepared for us. But as long as we hope, to enjoy the glory and pleasures of Heaven, purchased for us by Christ; what can all earthly crosses and worldly disgraces do to us? transitory labour is light, when the reward is eternal; and present grief is not considerable, nor future pains, diseases or disgrace formidable, when perpetual joy follows them. Thou, O God, art my hope. In all my afflictions and temptations, in my pains and sorrows, I will remember thy promises, consider thy goodness, expect thy help, and look for thy gratuit glory. Let me ever do so, and so strengthen my hope, that nothing daunt my heart, and make it saint in thy service: and if present pleasures seem sweet, let me slight them( if unlawful) in hope of the future.   

Saturday Morning. Of Pride.  
SInce Pride and humility cannot agree, I must beware to carry a proud mind, before an humble God. Christ himself hath warned me, to learn of him lowliness of heart; and should he find me to morrow, puffed up with high conceits of mine own worthiness, and burning with desire of temporal honor, he would( I fear) cast abroad the rage of his wrath, to punish my stout heart, and abase my high looks. Therefore in fear of his anger, and out of desire to please him, I do humble myself before his majesty, truly acknowledging that the grounds of my pride are mere gifts of his grace: for, if riches, friends, blood, honors, beauty, wit, or virtue make me raise up my thoughts, do they not all proceed from God, who might have formed me as vile a man as ever lived, or the basest of all creatures? I have therefore good reason, to be thankful to him, but none at all to be lofty; unless I be weary of that, which seeds my pride; for, it is the way to loose all Away then, cursed Pride, the stumbling-block of bright Angels, the cut-throat of mankind, the sleep downfall to hell for both. O Christ, the Son of God, free my soul from this 'vice. Teach me to follow thy example of lowliness of heart. Make me little in mine own eyes; that I be great in thine, Let the consideration of my assured death and future corruption, and of deserved hell for my grievous offences, keep me from swelling thoughts, for what I am and possess now. O let me ever aclowledge, that all my goods proceed from thee without any merit of mine; and so let me return▪ thee thankes and service for them all, without despising those persons, whom thou hast not blessed with the like.   

Saturday Evening. Of charity.  
I Have this week swept my house as clean, as I co●ld; and by prayers and endeavours cast out of my heart those foul vices, which would offend that God, whom I purpose to entertain: and withall I have made provision of such things, as I know he doth like. Yet because man is so miserable, that he can do nothing perfect, but his virtues are stained with some imperfections, I will put on a cloak, which may hid all faults from his eyes. That's charity, which doth 
See my Catechism, Quest. 1008.  Cover a multitude of sins. If he see that on me, he will dislike nothing; but will either wink at my faults, or show them me in all meekness, giving grace to mend them: for, it is love, which reconciles man with his God, and appeases his wrath. But how shall I compass this rare virtue? How shall I love my God, when my heart is set on those things, which are opposite unto him? My affections are in the world, and his pomps and riches: I love the flesh with her pleasures and volupties, and I dote on myself; what love then can I bear to God, who will be loved alone, and for whose sake I must hate all these things? Why, charity is a divine virtue, infused by God into mans heart. I must therefore expect it from above. O then, my God, let now my prayers come to thee, and grant what I require. O Lord, let me now consider, how transitory are all things, how wicked is the world, how impure is the flesh, and how myself am deceitful; that so I loose my affections from all such unworthy objects. Then let me know how eternal is thy nature, how permanent is thy glory, and how infinite is thy love; that my whole heart be fixed on thee, and on men for thy sake. Bring me, O bring me to morrow to thy banqueting house, and let love be my badge. So shall I be thy welcome guest, having on the wedding garment: and both by love and by eating thy flesh and drinking thy blood, I shall for ever dwell in thee my glorious Creator, and thou in me thy blessed creature.   

Morning Meditations. In the Day of the Administration.  
1 I Ought this day to sit with a Ruler, not such, as Solomon doth mean, when he gives me counsel to put a knife unto my throat, because his meat is deceitful, and often his mind too; but with him, whose meat is wholesome, and his invitation as sincere, as common. As I imagine, he now cries: If any man thirst, let him come unto me, and drink, so I answer him thus. I thirst, my God, I thirst for grace; therefore I will now go to drink a full draft of thy sweet water, that so I never thirst. Give me a strong appetite of that heavenly meat, of that angelical bread, that bread of life, which comes down from heaven; that I eat well of it, and so live for ever. Onely let me not be desirous of that dainty, which did prove deceitful both to Angels and man; but let me wisely consider, that albeit by eating thy flesh and drinking thy blood, I dwell in thee, and thou in me; yet there is none like unto thee both in heaven and earth, and that thou wilt not give thy glory unto man. Therefore, O Lord, let me desire union with thee, by faith, piety and charity, but never strive for an impossible equality of greatness, glory and wisdom.  
2. wisdom hath killed her beasts, mingled her wine, ●urnisht her table. Mans folly wrought his fall by a bit, wisdom repairs it by a feast. A fruit did corrupt us, and flesh and blood do preserve us. A Lamb is slain for the Goat, the just for the unjust, the Son of God for the children of men, and is this day offered as meat, for the life of many. I will go to that feast, to eat that meat and drink that wine, which is mingled for me, the fruit of the vine with the blood of Gods Lamb. O then, good Lord, let me be found in that purity, thou desirest in them, who come near thine altars. Wash thou my feet, that I be clean, and may have part with thee.  
3. Was Horebs journey too great for Elijah, without the meat, which an angel brought him? Then how can we go to heaven, unless we be strengthened, by some heavenly food? The fears of the soul, and the labours of the body should quickly make us faint, unless God feed us by the way. Now the food he gives us in our spiritual journey, is his Sons flesh and blood, which we do daily eat and drink, when we believe that he died for us; but more fully, when in that faith, we take the signs, he hath ordained. I aspire to heaven, and( by Gods grace) have already begun my way. Least then I faint, sleep or loiter, strengthen me, Lord, by the spiritual meat, thou giv'st all faithful travellers. Let me be partaker of the merits of thy passion, and let thy blood be upon me, to wash my crimson sins, and comfort my languishing heart, till I come to thy Mount, and dwell in thy holy Hill.  
4. Man cannot live long without meat. bodily life is preserved with bread and wine, and the spiritual with Gods word. As bread strengtheners the heart, and wine doth cherish it; so the word of God comforts the soul, and preserves her in health. And this is daily done, when God feeds us with good notions, either by the Scripture, godly books, and Sermons; or by special motions proceeding immediately from the holy Ghost; but this is chiefly done in the most blessed sacrament of Christs body& blood; for, there it is, that he gives us a full banquet of spiritual comforts, by imparting us the merits, his Son purchased for us, by a most cruel death. This communication is the meat of our souls, and the imputation of our Saviours satisfaction is the seed of eternal life, sown in our hearts, to comfort them. We find both these in the sacrament, if we believe the remission of sin, in the blood of Jesus, and receive the signs bread and wine, in remembrance of his passion, and in figure of his great sacrifice. Let me anon do so, O thou merciful God, who hast given thy Son, for the ransom of men. Quicken my saith, to apprehended those mysteries, and let my heart fully conceive what's hide under the holy signs. As I take bread and wine, let me consider flesh and blood; blood  shed to wash away my sins, flesh killed to feed my soul, and give her everlasting life: that so with love to thy goodness, with respect to thy majesty, with sorrow for my sins, and with desire of better life, and full resolution of amendment, I receive both the signs and the things signified.  
5. After mans fall, Cherubims kept the way of the three of life, least man should eat of it, and so live for ever: for, since God had ordained, that Adam should die for his sin, he deprived him of that fruit, which had virtue to keep off death. Although Christs flesh and blood were figured by that three, yet they are not kept so from men, at least generally from all: nay rather, because they are the means of our eternal salvation, they are daily offered us with a loving invitation. go then, my soul, go to the place, where that meat is ready, by whose virtue thou mayst live now in grace, and hereafter in glory. And thou, O God, who call'st those, who travel and are heavy laden, ease me now of all sins, then refresh me with thine own flesh and blood, by whose virtue I may be renewed, and by whose merits I may be saved. And since, O Lord, thou art our passover, let me, O let me keep this feast, not with the leaven of malice and wickedness, but with unleavened bread of sincerity and truth.  
6. Are they blessed, who are called to the Lambs Supper? Then I challenge that blessedness; for( by Gods grace) I am bid to the feast, where that innocent Lamb gives his body for meat, his blood for drink, his whole person for the comfort of them, who mourn for their offences, and do hunger and thirst after his righteousness. Yet I must see before I go, that I discern the Lords body; think how worthy is such a meat, and how unworthy is the guest; that so with great respect to Christs divinity, and with perfect knowledge of my infirmity, I eat that bread, and drink that wine, which figure unto me his flesh and blood. O holy spirit, teach my soul that knowledge, which this sacrament doth require. Without thy help I cannot conceive such high things; therefore lighten my mind, that I may see the depth of this great mystery, and with a heart humble for my manifold sins, and thankful for thy love, I take the memorial of my Saviours passion, and share in the merits both of his life and death.   

In Going to the Table.  
I Will wash my hands in innocence, and so go to the Lords Altar. But where is innocence? Have I lived till now without offence to God and man: yea these eight dayes of my preparation to this holy action, have I kept my soul and body blameless? No, no, but rather I have defiled both with evil thoughts, lewd affections, sinful deeds, idle words. Therefore, my God, finding in me but guilt, it is in thy Sons innocence, that I will wash my hands, humbly entreating thee to impute it to me, and in the sea of his virtues, to drown the streams of my vices and sins, least I be drowned by them, and damned for them.   

Concerning the Posture.  
SIth this is a Supper, I may lawfully sit; yet if the Church, in which I live, allows not that posture, I'll not be singular: for, Christ, who said, do this, said not, do thus. I conceiv● then, that the action is commanded, but the po●●ure and time left free. Make me, O God, very zealous in thy service, very devout in religious actions; but withall give me discretion, both to ●rder my zeal, and to limit my devotions; least zeal make me peevish and singular, or devotion in●line me to superstition.   

In Sitting.  
1 I Will sit here, because this is a Table and Supper, yet ●it with reverence, because the board and Supper are the Lords, in whose comparison I am a worm and no man; or if a man, a vile and sinful man, Thee then, Lord, I ●dore; before thee I humble my soul, beseeching thee to make me a fit guest, for thy heavenly banquet.  
2. Is any Judas here, or am I not myself like that cursed son of perdition? Is my heart right with Christ; or will I betray him to sin? to the lus●s of my Fl●sh, or corrupt nature? to the vanities of the World? to the will of Satan? I may do so, I shall do so, if thou dost not pretent me by thy grace, O thou the Preserver of men. Then assist me effectually in my present resolutions, and all future actions. Come in, sweet Jesus, come into my soul; and there make thyself strong, against Satan, the World and ●lesh.   

In Kneeling.  
IS not God here, and is not this a religious action? Why then should I refuse to kneel? 'tis not the bread and wine, which upon my knees I adore; but the great and infinite God, my sweet Saviour Jesus, whom those elements represent. Jesu, the Son of God and man! behold this my adoration, and fix on thee my attention.   

At the sight of the Bread and Wine.  
I See upon that table Bread and Wine, which make me remember, that Christ was once upon the cross, where through the eternal Spirit he offered himself without spot unto God, to purge with his own blood my conscience from dead works. O that my wilfulness in sin may not make voided to me thy sacrifice for sin, O most loving Saviour! O that by the means of thy death I receive now the seal of the promise of eternal inheritance, and strength to serve thee faithfully.   

Before we take the Sacrament.  
BEhold, my soul, he comes to thee, by whose hands thou wast made, by whose goodness thou art preserved, and upon whose merits thou mayst ground all thy hopes of e●erlasting life. What a favour is it, that he comes under thy poor roof, whom the hea●ens cannot contain; and that he dwells with ●hee, in whom sin hath reigned so long? Therefore being amazed at thine unworthiness ●nd at his infinite majesty, thou mightst with S Peter pray him to go from thee, because thou art sinful; yet in consideration of the profits thou mayst now reap in entertaining him, receive him joyfully, as Zacheus did once; and thou, my God, being entred, say to my s●ule what thou didst say then of his house, This day is salvation come to thee.   

In taking the Bread.  
I feel but bread with my fingers; yet by faith I see Christ, who sitting in heaven, at his Fathers right hand, feeds my soul, with his flesh and blood, offering to God the merit of his life and death, for the purgation of my sins, and desiring for me a strength'ning in virtue, and an increase of grace. Father, receive that thy Son offers thee, and give me what he begs for me.   

In Eating the Bread, and after.  
1 IS not this bread the communion of the body of Christ? O then, great God, make me now partaker of his glorious merits, in remembrance of whose most cruel death, I eat this holy breed. And are not all those one body, who are partakers of this bread? O then, Jesu! let my soul ever be in the communion of thy Saints, led with the same holy spirit, taught the same saving faith, and affencted with the same Christian love; since she is fed with the same divine food, thy precious flesh and blood: and, Lord, bless those, who here or any where else receive the Sacrament of their redemption, through thy death.  
2. Manna was to the Jews, what this bread is to us, a Sacrament of Christ, in the wilderness of this world; until we come to the borders of the heavenly Canaan. Tho●e, who receive the Sacrament, with faith in the thing signified, shall be kept here blameless, unto the coming of Jesus, who shall transport their blessed souls into that glorious place of perpetual rest and pleasure. Grant, good Lord, I ever do so, as I conceive that I do now. Yet if my faith is weak, and my devotion could: O God, strengthen the first and heat the last, that I perform duly these holy mysteries, and so be one of those, who shall enter into thy rest.  
3. My teeth have chewed this bread, that it may nourish me: and hereupon I consider, that my Saviours body, which is figured thereby, was broken with torments, to be made my spiritual food. O Christ the man of sorrows, offer thy death to thy Father, for my sinful soul, which rejoices at thy coming.  
4. This bread is gone down into my stomach, where in few houres 'tis digested and turned into mine own substance. It is not so with the thing signified; for thou, O Lord, interest into the soul, which thou changest into thyself, or at least unitest to thee, with so strong bonds of love, that death itself cannot break them. O burn in the furnace of that eternal love, which made thee die for me, the dross and chaff of my corrupt nature, and make my whole person as pure in thine own eyes, as gold refined seven times.  
5. I feel some comfort by this bread; for, though it was but a morsel, yet it doth strengthen my stomach. What may therefore thy flesh do to my soul, O Christ my Lord and God? May not the whole merits of thy holy life and cruel death, being communicated to her, recreate her in weariness, assure her in fear, strengthen her in weakness, protect her in dangers, help her in temptations, hearten her in virtue, and quicken her in devotion. Then, sweet Jesu, keep not from me what thou hast done for me; but let thy fast and prayers, thy fear and sweat, thy scoffs and blows, thy wounds and death be now imparted to my soul without revocation. O let me find ease in thy pains, life in thy death, and glory in thine infamy.  
6. Israel was fed with Manna, that he might know, man doth not live by bread onely, but by the word of God. Indeed bread feeds the flesh, but can go no farther. Least therefore man should want a perfect nutriment, God did ordain this Sacrament, in which he makes a spiritual conjunction of bread with his body, and so doth feast both flesh and spirit. Bread is for the body, and the word of God for the soul; for here Gods word is red to teach& comfort her, and the Word made flesh given her, to feed her with the assurance of everlasting life, through the merits of his life and passion. O then, good Lord, let my soul live by thine incarnate Word in all graces on earth, till with him she live in glory, in the blessed heaven.   

In taking the Cup.  
MY eyes see but wine in this cup; yet by faith I behold the Son of God, doing some thing to it; that it be not a naked sign; but a Sacrament of the blood, which he  shed for my sins. Then for thy sake, most loving God, I take this holy cup.   

In Drinking the Wine, and after.  
IS not this Cup the communion of the blood of Christ? O then, my God, make me now partaker of his glorious merits, in remembrance of whose most bloody death, I drink this holy wine.  
2. This wine made of many grapes figures me the blood of Jesus, running out of many veins, to wash and cleanse my polluted conscience: and therefore I do curse the cause of his torments, whose love deserved other usage of me. I grieve for my most grievous sins, my wilful transgressions, my wicked rebellions. O sweet Jesu, let me still so grieve for the same, that I never sin willingly; and my good Lord, let that be done in me, which is here signified: let thy blood be the remission of all my sins, the increase of all graces, the comfort of my soul, and the preservation of both s●ule and body, for everlasting life.  
3. This wine is sweet to my palate, but that which it doth represent will be far sweeter to my soul, if I consider its value. Tis the blood of Jesus, that most delicious drink, which may quench the souls thirst. O then, good Lord, let me conceive its worth from both thy greatness and goodness; least in treading it under foot, that fearful judgement and fiery indignation befall me, which shall devour thy adversaries.  
4. As wine makes the heart glad, and gives an edge unto our wits; so the blood of Jesus cheers up the soul, by the feeling of Gods favour; and rowses up the mind, from the dullness, which keeps it creeping upon earth, by the knowledge of earthly vanities. Let me, O God, feel these effects; let thy face shine on me, and be thou gracious unto me. O raise my affections from all worldly creatures, loose them from base objects, and so draw now my soul to thee, that nothing please her hereafter, but the meditation of thy glorious divinity, of thy Sons pure humanity, of his love towards men, in feeding them with his own flesh, and of my duty towards thee, to show my thankfulness, for the unspeakable favour, thou hast vouchsafed me.  
5. When men have their fill of good wine, then their secret thoughts come to light; and when we have received Gods spirit, in eating Christs body and drinking his blood, then we have an insight of what was hide in our hearts: we see our corruption and in-bred propension to ill, and how Satan weaves with nature our present affliction and future damnation. show me all this, good Lord; and with thy holy spirit sanctify my nature, and with thy power foil Satan; that I may as a bide escape out of his snare.  
6. As wine warms the stomach, and helps the digestion; so Christs blood drives away the coldness of the soul, kindles her devotion in religious actions, and helps her to digest the hardest afflictions. Lord, let me now and ever find it so. When my heart is frozen, melt it with the heat of thy blood; and when it is oppressed by any pain or fear, relieve it with the thought, that thy precious blood was once  shed, to redeem me from eternal torments, and comfort me in temporal adversities.  
7. Wine is a cunning wrestler; for, so it entangles the feet, that it throws down the strongest man. O let Gods spirit deal ever so with me, strike at the root, make sure work of my affections: for, that's the way, to make me yield to him. If thou, O Lord, canst win my heart, thou shalt easily command the rest. Thou canst win it; for, both thou art powerful, and I willing, to submit it to thee; for though 'twas thine, by creation; yet thou hast purchased it, by an incomparable act of love, in dying on the cross for me, who was then a sinner, and so thy sworn enemy. Then take, good God, what thou hast made and bought, and I willingly render thee.  
8. Wine makes him bold, who otherwise is faint-hearted, a faire emblem of one of the effects of the holy Ghost; for, when by grace he dwells in us, admitted in our hearts, through faith in the blood of Jesus; then though we be of a fearful disposition; yet he makes us more hardy then Lions, in all virtuous undertakings. O then, my God, since I must strive to overcome Satan, despise the world and tame my flesh, let me feel thy strong help, so that I remain victorious: and if ever occasion be given, to maintain truth, keep honesty, glorify thee, and confess Christ, with the loss of friends, goods, name, life; then redouble thine assistance; that with courage I expose all, to show myself an honest man and a perfect Christian.   

Thanksgivings.  
THis Sacrament is called Eucharist, because in it we render thankes to God, for having redeemed us, by the death of his Son, for feeding our souls with his flesh, for making us members of that mystical body, of which Christ is the head, and so giving us assurance of everlasting life; and in a word, for all his mercies towards us in souls, bodies and goods. Then see, my soul, how thou mayst show thy thankfulness to God, for his manifold benefits. Gratitude is a virtue rendering thankes to the benefactor, by acknowledgement and service, according to our power. Follow now this order, and with heart and tongue first thank him, of whom thou hast received unspeakable favours.   

The Thanksgiving of Acknowledgement, to God the Father.  
BEcause, O God, the Maker of heaven and earth, and the giver of all good things, thou hast hitherto heaped upon me thy blessings, receive my thankes for them; and let earth, air and sea with all the creatures, which are in them, and the heavens with their bright lights, holy angels and blessed souls, join their voices with mine, to praise thy majesty for thy unspeakable benefits of Election from the general lump of corruption in Adam, before Adam had a being: of Creation, concerning the soul, and making out of my parents substance, concerning the body: of Redemption from sin and hell, by the death of thy Son: of Vocation from false gods, erroneous religions, unfaithful people, with whom I was( or might have been) brought up, to the knowledge, service and worship of thee alone, in the bosom of thy holy Church, and fellowship of thy servants: of Adoption, in taking me for thy child, joynt-heire with Christ: of Justification, in the forgiveness of all my sins, and the imputation of thy dear Sons merits: of Sanctification, in the pouring of thy Spirit into my heart, through whose grace I amend my life: of promised Glorification, by changing corruption and mortality into incorruption and immortality: of Preservation from many dangers, which daily compass me: of Long-suffering, in sparing me till now, and giving me time to rep nt: of bounty, in granting me either a healthy body, or a strong heart; a good name, or patience; friends, or comfort; a prosperous estate, or a contented mind: and finally for this last favour, thou hast vouchsafed me, in admitting me a sinner unto the communion of the body and blood of Christ, by which my soul receives comfort in griefs and afflictions, loathing of sin, and love unto virtue, dislike of earth, and desire of heaven. For which great benefits and many other more, which are as much beyond my expression, as above my merits, I magnify thy name, which is excellent in all the world; praise thy goodness, which shines in all thy works; adore thy majesty, whose glory is above the heavens, and in whose comparison earthly greatness and worldly pomps are but shadows. O that my soul never forget these thy blessings; but still remember them, and love thee, from whom they proceed. So should I be likewise both remembered and loved of thee, to whom all power and glory be ascribed.   

Another, to God the Son.  
ADam for disobedience was cast out of Eden, to show, both he and we were shut out of heaven: but thou, O Christ, didst by thine obedience to death open it both to him and us, and when thou wast here amongst us didst promise everlasting life to thy faithful servants. And to make thy promises sure, thou didst subscribe them with thy blood, and seal them with thy flesh, and so left them in the Scripture and to thy Church; that we should both see and receive the assurance of salvation. The Gospel contains thy promises, and thy Church hath thy seals, the holy Sacraments, one of which I have now received by thy goodness, O Lord, whose lest crumbs of comfort I am unworthy to gather. O then let my heart and tongue give thee thanks for such a high favour, as to make me dwell in thee, yea be in thee, as thou art in thy Father, and thy Father is in thee, a most happy union for such a wretch as I am by nature. But thou art great, and so thou raisest up the poor out of the dust: thou art holy, and so thou sanctifiest them through Gods truth, whom the Devils falsehood made impure. This deserves many thankes, yet I can yield but few; for, my heart is barren, for the conception of such thoughts, as may be worth thine acceptance, and set forth thy favours. Yet I desire to remember thy great goodness, and so show thee my thankfulness. Thy name is holy and reverend, thy power infinite, thy majesty incomprehensible, thy works honourable and glorious; but thy mercy is above all thy works. It was a glorious work, to create man after thine own image; but to take upon thee his likeness, and so redeem him by thy death, is a thing which surpasses all epithets. Then to give thine own flesh and blood for meat unto them, who fear thee, and so command them thy covenant for ever, and give them an infallible earnest of thy glory, is above the short reach of my understanding, and the expression of my tongue. I do therefore borrow the words of the blessed citizens of heaven, to magnify thy glorious name, saying with them, Power, riches, wisdom, strength, honor, glory and blessing be given to the Lamb, who was slain for my sins, and by his precious blood hath redeemed me to God.   

Another, to God the holy Ghost.  
IT was by thee, O blessed Spirit, that the Word was made flesh, in the pure Virgins womb; and 'tis likewise by thee, that in the Sacrament I eat his flesh and drink his blood, in a wonderful sort, and that I dwell in him, and he in me. O then I sing to thee with thanksgiving, desiring thy works to praise thee, and thy Saints to bless thee; for, thou O Lord, dost lift up my mind from this our sordid earth to thy glorious heaven, upon the wings of faith and love, to unite it to Christ, ●nd make me a member of his mystical body, and so renewest me, by the grace of sanctification, and comfort'st me with th' assurance of life, both for soul and body: for, thou dost seal me his promise, that whosoever eats his flesh and drinks his blood hath eternal life, and shall rise up at the last day. Therefore my soul praises thee once again, and whatsoever is in me doth bless thy holy name.   

The Thanksgiving of Service, to the holy, blessed and glorious trinity.  
'tis not enough, to aclowledge the benefit by words; but we must endeavour, to show by good turns and services, that we are truly sensible of it. This expression hath more energy, then the first, and is more acceptable both unto God and man. Since then my God hath vouchsafed me a favour, which deserves( though it surmounts) all thankfulness, I will not rest in those poor verbal thankes, I have presented him; but I will also strive, that my faithful service confirm my gratitude, and manifest my love. But that my will never want good success, I beg of thee, O immutable God, stability in my resolutions; that my affections and actions, thoughts and words, soul and body be, from this day till death, as many crystal glasses, through which all men may see, that I am thy thankful servant. I will, that my understanding be soberly busy about thy knowledge; my memory keep fast thy noble acts and statutes; my will desire thy favour, and be subject to thine; my heart love thee, and my dials rejoice in thee. I will also, that my eyes wait on thee, and view thy majesty in thy wondrous creatures; my ears be open to thy word; my tongue nimble to tell thy praise; my hands lift up unto thy commandements; my feet swift to run in thy ways. In a word, I will, my whole person be thine, to serve thee in holiness and righteousness, all the dayes of my life. And therefore I do now consecrate it to thee, O God the Father, who hast given me thy Son: to thee, O God the Son, who hast laid down thy life for me: to thee, O God the holy Ghost, by whose gracious operation I have been fed with my Saviours body and blood. Receive, O glorious God, this my poor sacrifice; and forgiving me all the faults, I have this day committed, in the reception of the most holy Sacrament, strengthen me with thy power, in the aversion of all sin, the practise ●f virtue, and the evasion of dangers. hear me, most gracious God, and for thy great names sake, ne●er depart from thy servant; but be always in me, and let me be in thee, by a happy and indissoluble conjunction of all-uniting love.   

S. Pauls Warning.  
THe Jewish Sacraments being indeed the same as ours, the punishments of their abuse must be our example. If therefore many of them( which did eat the signs of that spiritual meat figured to them under Manna and Water, and to us under Bread and Wine) were overthrown in the wilderness, for their lust after evil things, idolatry, covetousness, &c. I must not think, to escape Gods revenge, if as a dog, I return unto my vomit, do as ill as before. O rather let me die, before I offend my good God, whose mighty hand hath formed me, whose precious blood hath redeemed me, and whose holy Spirit gives me these good motions. Shall I, my Lord, drink thy sweet cup of blessing, and the bitter cup of cursing, which the devil will present me? Shall I take the tokens of thine infinite love, then provoke thee unto anger, by giving myself unto sin? Shall I make my body, which is one of thy members by sanctification, the member of a harlot by fornication; or whereas 'tis by right the temple of thy holy Spirit, and a school of virtue, shall I make it a palace for Satan, and a sink of all 'vice? O rather let my God take up my soul to him. Even so come Lord Jesus, come quickly( I beseech thee) for my death, either in the world, or to sin. Let this be the last hour of my corporal life, or the first of a spiritual. O let not sin reign more in my body; but renew within me a right and constant spirit, which look well to his ways, and walk aright in thine, never offending thee willingly, but in all things seeking how to please thee my merciful God and Saviour. So shall I expect thy glory, through the merits of thy passion, and relying on thy mercy fear not the damnation allotted unto them, which eat and drink unworthily the Sacrament of redemption, and the pledges of salvation.   

The Relish, for the next day after the Communion.  
IF God did choose under the Law those beasts for sacrifice, which did ruminate or chew the cud, it was( I think) to show, that he sets his heart on those men, who when they have received any favour of him, revolve it often in their minds. Since then he admitted me yesterday, unto the communion of his Sons flesh and blood, I will( to draw his love, and become fit for his service) remember again that mercy, not onely this day, but as long as I live. I● pure wine hath a good r●lish, long after it is drunk, shall not the precious blood of Christ leave a good savour in the soul? We drink wine in the Sacrament for remembrance, and therefore must not forget that, which is represented thereby. It is, O sweet Jesu, to remember thy cruel death for us, that we do take the holy signs, which thou didst ordain in thy Church: then let that death be the subject of my daily meditations. Let me seriously consider what out of love thou didst once suffer for my sins; and thereupon make my heart yield thee love for love, and conceive a loathing of sin, the murderer of my Saviour. Let me study these two lessons, to love thee, who lov'st me; and hate sin, which killed me and thee. And that I learn them perfectly, be thou, wise God, my schoolmaster. Open my understanding, that I may apprehended the greatness of thy love, and the baseness of sin: incline my will to the affection of the first, and the aversion of the last: and let my memory keep them both well; yet not in equal rank, locking up love, as the cause of my salvation, and sin as the worker of my eternal damnation, had not thy love been greater then my sin. Then in that thought let me give thee such thankes, as may express my gratitude, even as I do now saying: Unto God my Saviour praise and service be given, by me and all his creatures, now and ever. Amen.   

An orderly Index of the Titles of Herberts Monthlie Devotion.  

SUnday before the Communion. pag. 1 

Morning of sloth. pag. 2  
Evening of Fortitude. pag. 3    
Monday Morning of Wrath. pag. 4 

Evening of Justice. pag. 5    
Tuesday Morning of envy. pag. 6 

Evening of Pruden●e. pag. 6    
Wednesday Morning of gluttony. pag. 7 

Evening of Temperance pag. 8    
Thursday Morning of Lust. pag. 8 

Evening of Faith. pag. 9    
Friday Morning of Avarice. pag. 12 

Evening of Hope. pag. 13    
Saturday Morning of Pride. pag. 14 

Evening of charity. pag. 15    
Morning Meditations. pag. 17  
In Go●ng to the Table. pag. 22  
concerning the Posture. pag. 22  
In Sitting. pag. 23  
In Kneeling. pag. 24  
At the Sight of the Bread and Wine. pag. 24  
Before we take the Sacrament. pag. 24  
In Taking the Bread. pag. 25  
In Eating the Bread and after. pag. 26  
In Taking the Cup. pag. 28  
In Drinking the Wine and after. pag. 29  
Thanksgivings. pag. 32  
The Thanksgiving of Acknowledgement to the Father. pag. 33  
To the Son pag. 35  
To the holy Ghost. pag. 37  
The Thanksgiving of Service to the trinity. pag. 38  
S. Pauls Warning. pag. 39  
The Relish. pag. 41   
This Monthlie Devotion hath 50. Meditations and prayers.    

HERBERTS QUADRIPARTIT DEVOTION. For the Day, Week, Month, year. THE FOURTH PART. FOR THE year.  

The First day of the year.  
ALthough the Remembrance of Christs Circumcision be not now public here, yet I desire this day, which is known and called by that name, to Circumcise my flesh, my old and perverse affections. Sweet Jesus, let it be as I desire. Grant, I begin this year with novelty of life, putting off the sinful body of the flesh through thy Circumcision. O let me circumcise my heart, cut off all my unruly affections, tame my wild and wandring desires, subdue my lustful flesh. And as I shall thus holily begin, grant my good Lord, I end; not looking back to my vicious habits, but going still forward from virtue to virtue, till that happy moment the beginning of my blessed eternity, in which thou shalt mercifully regard, and bountifully reward my perseverance in good things. Till then, let my soul and body, my Friends and Goods, remain under thy protection, to be always, and in all things ruled by thy gracious providence, and willingly subject to thy revealed will, which be done in Earth by all men, as it is in Heaven, by thy holy Angels, and the blessed souls of our brethren.   

His New-Years Gifts.  

To God.  
FRiends use this day, to give and receive some tokens, without Superstition, to renew their love with the year. Thou art O Lord, the greatest friend I have; and therefore thou shalt be the first, to whom I will present some thing, and that is this foul heart, which I hold from Adam. Receive it in good part, as the best thing I can now give: and withall let me entreat thee, that if thou wilt return me some token, thou wilt vouchsafe to consider, that I cannot live without heart. Therefore good God, give me a clean heart, for the foul; pure and holy desires, for corrupt affections.   

To the poor.  
CHrists poor members shall have my second gift. Let me O God, disperse my goods amongst them all, with such sincerity of heart, that my righteousness endure for ever, and my horn be exalted.   

To Friends.  
MY friends must have something, to express my love towards them. And thou O Lord, give them what they do need, both in soul and body. Make them holy, healthy, wealthy.   

Unto Enemies.  
I Have a gift for mine enemy. I forgive him the wrongs, he hath done me. If I see him▪ I'll speak him faire; and if he need, I will help him, with all my heart. bless him O God, and be merciful unto him, in making him thy faithful Servant, and my loving Friend.   

To Debters.  
DOth any man owe me what he is not able to pay? Then I will forgive him the debt, and let him have his Bond. And so let God cross in his books, what I owe his Justice.    

His Birth-day.  
BEfore these 
In the number of thy year, add ●●d for that time, thou wart in the womb.  years, I was nothing; and if it had not pleased the Lord, to bless my parents copulation, I should be nothing yet. But now I am by his blessing, not a senseless ston, not a growing weed, not an unreasonable creature; but one, in whom the perfections of all creatures do meet. I am a man, that masterpiece of God under heaven, yea, for whose sake heaven seems to be made: a man set here as a three, to grow up, and bear sweet fruits of all virtues, until time come, that I shall be transplanted into a better soil. Then what thanks shall I render thee, O God my Creator, for my noble being; for my education, preservation, consolations, healthy disposition, moderate provision? My heart cannot conceive, nor my tongue express well what I can give thy majesty, unless it be myself. But alas! I am unworthy to be presented unto thee, being not such, as thou mad'st me in Adams creation: therefore my God, I beseech thee, not to remember now the sin, which I have drawn from my parents, nor those likewise, I have committed since my birth. Then receive my person, for thanksgiving of thy favour, in creating my soul, and forming my body; then drawing me safely out of my mothers womb, upon this day, preserving my life till this hour, and blessing me with those inward and outward things, which have made it sweet and pleasant; or not so sour, as it could have been without them. And gracious Lord, as thou dost receive me, so let me receive thee. Let thy holy Spirit dwell in me, with such fullness of grace; that I forbear those sins, to which my weak nature is prove; and led a life so sober, godly and Christian, that I end it in the peace of a good conscience; and so in heaven bless the day of my nativity, and praise the God, who both made and saved me, even thee my wise Creator, and merciful Saviour.   

His Baptism-day.  
MAn was made a noble creature; yet once fallen from Gods grace, he became so wretched, that he might have cursed the day of his creation, had not the Lord most merciful sent down his Son, to redeem him from his sinful estate, and give him a new birth, in holiness and righteousness. baptism is the Sacrament of his spiritual regeneration, ordained for those, who are appointed unto salvation. happy are they, who receive both the sign and the thing signified, having their bodies washed or sprinkled with water; and their souls thoroughly cleansed with the blood of Gods Lamb. As I am one of them, who have received this Sacrament; so I thank thee most gracious God, by whose grace I was on this day born of water, and as I conceive of the Spirit. 'twas much, O Lord, thou wouldst make me a man; but 'twas much more, when thou mad'st me Christian, in drawing me from Christian parents loins and womb,( if yet I can say, 
I have f●●cr● c●●s● to insert this.  my parents were such) and giving me grace to receive the first Sacrament of the New Testament; in which( as I conceive again) I was over-reached into the mystical body of Jesus Christ thy Son, did obtain remission of sins, and a renovation of thy decayed Image; and being made thy Child through the grace of adoption, received the seal and assurance of everlasting happiness. Now therefore I praise thee again, my most merciful God and Saviour. Yet if my Regeneration was not wrought in Baptism, nor since; then I pray thee, to look now in mercy on me; and forgiving my sins, to give me such faire lights and powerful motives, such knowledge of thee by thy Word and Spirit, and such love unto thee; that my darkened understanding be illuminated, my hard heart mollifi'd; the corruption of nature purified; and my whole person sanctified. Call daily to my remembrance what on this day I promised thee; that strengthened by thy grace, I do faithfully perform it. Let me, O let me now truly forsake Satan and all his wicked works; the world and all his vanities; the flesh and all her evil lusts. Then grant, I believe what I ought; do what thou dost command; forbear what thou forbid'st; and enjoy what thou dost promise.   

In foreign Wars. See the Meditation in the daily Devotion, page. 78.  
WE have sinned, O Lord, we have all sinned against thee, and therefore thou comest against us. Thou hast from time to time called us to repentance, both by inward motions and outward instructions; yet we have not known the time of our visitation, but have hardened our hearts, to do ill in thy sight. We have done ill, but if we repent now, wilt thou not forgive us, and divert the stroke, we do fear? Thou dost not thirst after our blood, nor seek our destruction; but onely dost desire our conversion to thee. O risen good God, speak once again peaceably to our souls, by thy Spirit and Ministers; for now we will hear thee, and let no more drums and cannons fright us; for, now we do fear thee. Yet if thy wrath be so kindled, that it must consume some of us; Lord, spare our Kings Person, and what belongs to him. Spare me likewise thy poor servant, and let my friends and goods be in thy protection. O let not the sword destroy them, who put their trust in thee; nor those likewise, in whom we trust to defend our country, and vindicate our right. Spare them, good Lord, spare them( I beseech thee) for whom thou hast not spared thy Son. Keep thy elect from the power of their enemies; yea, deliver this Land and her Inhabitants from them, who seek our ruin. Preserve our right against their violence; our country from their invasion; our persons from their rage; and let not our goods be their prey: but, O good Lord, give us the victory, that we may yield thee the glory of our deliverance; and in token of thankfulness, both sing thy praise, and keep thy Law.   

In Civill Wars. See the Meditation in the daily Devotion, Pa. 78.  
1. IF we judge of our sins by their punishments, we must now aclowledge, they are exceeding great: sith thou, O God, dost inflict upon us the greatest of thy plagues. Thou send'st us that, wise men esteem much wor●e then the Pestilence: we are in War, yet not with foreign Nations, which perchance we might overcome, and make booty of them; but with our countrymen, whose victory must be our loss, and whose defeat shall weaken us. Our grievous sins are the cause of this division; therefore, O Lord, have mercy on us all, and forgiving our common faults, withdraw thy scourge from us Quiet our minds, end all our strifes, decide our contentions; and let love unite those again, whom hate or ambition hath dis-joyn'd. And if Religion is the cause or motive of these unhappy and irreligious Wars, O God, maintain thy truth, defend thy Church, assist thy Spouse; and let her children know, their best weapons to uphold Religion, are Faith, Prayers, Repentance, and Patience. But as Religion is often a common cloak for the ambition of many, a step to raise their houses and greatn●s upon the public ruins; or a motive to zealous men without knowledge, to kindle a great fire, which often consumes Church and State; or a faire opportunity to the angry and malicious, to engage fools in their quarrels: if the case be thus now with us, reveal O Lord, reveal speedily the malice of all such hypocrites; that their desired conversion or necessary confusion bring a speedy end of our jars. Let all our hearts be right, or if already so, make them constant to thee, aiming at thy glory& at our common good; then let our hands be strong, our swords sharp, our armies invincible and victorious of them, who shall oppose our just and religious designs. Lord, fight for us; and, Lord, let none of us ever fight against a good cause; but grant, we know where the right is, to persuade it meekly unto the ignorant, and to maintain it valiantly against the obstinat.  
2. This is a time of division and insolence, in which there is little regard of natural and civill rights; small respect of justice, and safety for honest persons. Now are Parents 'gainst their Children; now the Son seeks to supplant his Father, the Mother and Daughter differ, the Brothers sight, Sisters quarrel, Infants curse, Servants betray, Neighbours threaten, and he's esteemed an evil man, whose tongue and hands lye still. Must then all men be mad, that the ruin be general? And are Christs blessed Peace-makers become accursed among Christians? Is now moderation a 'vice, love an enemy to the greatness of States, and quiet souls dangerous in kingdoms? I'll judge no man, and God assisting me, no man shall compel me to ●●ght against my will, and my will is, to add● no fuel to the fire, no drop of blood unto the bloody streams. Thou God of love, lover of peace, and full of compassion, behold the distractions of this divided Land. Touch speedily the hearts of these islanders with thy fear, with that fear, which begets or begins wisdom; least their follies grow to madness, and their rage bring forth destruction. If yet they will not hear the voice of peace, nor incline their hard hearts to reconciliation, extend thy compassion and protection on me and the children of peace. Preserve us, I pray thee, from violence and insolence of all parties; that none prevail in their attempts against our persons and estates, compelling us to serve their turns, neglecting our affairs; or to give, lend or pay even what they list, though more then we can, or should spare. Lord, what we are, and what we have is thine: then as such protect us and what by thy grace we enjoy. And, gracious God, look now in mercy upon us, and bless us all with such sound wisdom, and sincere goodness; that we agree in the truth of thy religion, and in the speedy means, to make truly our King glorious, our country prosperous, ourselves happy, recalling that sweet peace, ease and plenty, our sins and follies have exiled.   

In Famine. See the Meditation in the daily Devotion. page. 79.  
LEt not, O Lord, thine anger continue; but be appeased, before we be consumed. We cannot live long, without food; and we cannot have food, unless thou bless our ground: yea meat cannot satisfy us, if thou withdraw thy blessing from't. We deserve this Famine, yea all thy plagues at once; but after whom wouldst thou come out, O thou great King of heaven and earth? After those, who humble themselves? Then where is thy promise, to exalt such? After them, who repent? Then where is thy mercy, to pardon such? After them which mourn? Then where are thy comforts for such? Hast thou not said, those should be filled, who do hunger and thirst after righteousness? Then, O God, let this be done now. We loathe our sins, injust dealings, wicked devices; and desire to be blessed with that divine virtue, which may teach us to render thee and man what we owe both. O then most true and faithful God, do what thou hast promised. Fill our empty souls with virtue, and our hungry bodies with necessary food. Let not hunger make our faces blacker then coals, our skins cleave to our bones, our favour whither like dead trees, nor the tongues of our sucking children stick unto the roof of their mouths, because their mothers breasts are dry: but as thou hast bid us, to crave of thee our daily bread; so give it us this day. do not in thy wrath chasten us, nor in anger contest with us; for, we can never answer thee: but in thy mercy forgive us, because thy Son is dead for us. turn our complaints into voices of mirth, our groans into good songs, our weak cries into thanksgivings. O bless again all the fruits of our ground; bless the grass of our fields, and the cattle, which feed on it, and bless our basket, store and barns. satisfy us in these dayes of Famine, and keep alive those, who fear thee: but above all, feed our souls with thy word, and sand us not that spiritual famine, in whose comparison bodily hunger is nothing. Remove not thy Gospel from us, but give us grace, to live still in that faith and love, which are taught us in it.   

In time of Plague. See the Meditation in the daily Devotion. page. 80.  
WE see, O Lord, how deadly our sins are, in that thou hast sent us a loathsome messenger of death, who infecting our vital spirits, and corrupting our blood, doth deprive us of those comforts, dying persons may challenge of their friends. His very name makes us forsake what otherwise is dear to us. We violate nature itself, and neglect all mutual duties of kindred and friendship, to save ourselves from the danger; and so poor sick persons are left unto the care of those, who care not much what may become of them; and in this we do perhaps commit new sins, instead of amending the old: but thou, O God, forgive us these, and preserve us from those: and as for me, if thou visit'st my friends, Lord, give me a good heart, to afford them my help: and if thou sendst me that disease, Lord, let my friends show themselves such, in not forsaking me. O God, regard our health and life; or if thou wilt not preserve it, O let our death be precious in thy sight. Remember thy mercies of old, and set not thyself against man; for, what is he, that thou shouldst poure thy wrath on him? Thou hast made us, and so thou knowst what is in us, weakness in all, wickedness in many: and wilt thou bruise a broken reed, or show thyself unmerciful, because we are wicked? No, no, my God; this must not be, yea I am sure, this cannot be. Indeed thou must be just, in plaguing injustice; but hast thou not done it, in the person of Christ? Did he not drink the full cup of thy wrath, when he bore all our griefs, and carried our sorrows? Then for his sake, use us mercifully, and for his stripes heal now our souls from sin, and our bodies from that fearful disease, which doth afflict many of us, and affright all the rest. Cleanse our hearts from the contagion of sin, our air from infection; preserve and cure all our bodies of pestilent fevers, malignant biles and deadly sores: that we may meet again safely; and in our just dealings one towards another, and religious carriage towards thee our good preserver: show, that affliction hath wrought our conversion, and in our words and works give thee praise and glory, for our deliverance.   

In Dearth.  
WE live, O Lord, in a dear time; for, now things are at a high rate. It is( no doubt) for the sins of the people; yet who suffers most, but those, whose faults are perhaps lest? This burden is chiefly laid on the poor, whose sins are not of so deep hue, as those of our cou●tiers, gallants, wealthy persons. Then O good Lord, regard( I beseech thee) the sighing of thy poor, and the groans of our husbandmen, and make either our ground fruitful, or rich men pitiful. Let those receive the increase of their seeds and cattle, or these open their barns, and set upon their corn a reasonable price; least their cruel covetousness drag their souls down to hell.   

In too much rain.  
BEcause, O God, we make ill use of thy blessings, thou dost turn them into cursings; and often plague our rebellion with those same things, wherewith thy mercy rewards our obedience. rain is the thing, the husbandman expects, for the sowing and growing of his seed; for, when it fals in season and measure, then he expects a plentiful harvest: but if it come too much and unseasonably, then it blasts all his hopes. It doth so now, and makes us justly fear the spoil of corn and fruits: There fore let my God give me leave to beg of his goodness a cessation of rain, and also such weather, as may both raise our hopes, and cheer our hearts. Grant good Father, what I require, and so bless the fruits of our ground, that we rejoice all in her store.   

In drought.  
BEcause, O God, our hearts are burnt with lust and avarice, and inflamed with malice and desires of revenge, thou dost justly dry up our ground, and kill her fruits, for want of rain. But now, O Lord, convert us unto thee, and humect our souls with thy grace; then be thou converted to us, and moisten our fields with thy due, and the former and latter rain. Heavens by their inclination would do good to our earth; but thou dost stop their influence, by reason of our sins. Grant therefore, we do now repent, and leave our evil ways: then Lord, hear the Heavens, that they hear our chopped earth, and let this hear the corn, and yield the fruits, we do expect from her.   

In floods.  
WAter was the first Element, God made use of, to punish all mankind, save Noah and his family: for, when their blood was too hot after faire women, and their hearts were inflamed with lust, he did( as a wise physician) cure a disease by its contrary, and put out their fire with water. And though he did after the flood promise, he would ne're use such means to destroy wholly Adams seed; yet Histories teach us, many places have been destroyed, and thousands of men drowned by seas and rivers breaking forth; yea, by the rain itself, which fals oft in such abundance, that it makes of small brooks great streams, which by their swift violence, and violent swiftness, sweep away men and beasts, pull down houses, and root out trees. We are now like to have a flood, in which many mens goods and lives may be drowned; Unlesse O Lord, thou wilt rule these roaring waters, and abate their violence. Thou mayst do it: for, all things are subject to thee: then do it( I pray thee) that we may praise thee for mercy. Let sorrow and tears wash our sins, that we die not in them, nor loose our goods or lives for them. Yet if this Fl●ud must do some harm; either O Lord, let it not be to men or mine, or give us grace to bear the loss, we shall receive by it, with a patient and constant mind.   

In could Weather.  
IT is with Gods grace and our souls, what with the Sun and our bodies. These are then the coldest, when the Sun is farthest from them, and those in the worse case, when God withdraws his grace. But would to God, we were all as sensible of the privation of Gods grace, as of the Suns longest distance. Then we would do as much, or more to seek and obtain it, then we do to get heat. Grant, O good God, we feel our want, that fearful to be starved with the spiritual could, we( with thy help) put on speedily the warm clothes of fervent desires of thy grace, and likewise stir so hard in the exercise of virtue, that thy face shine again on us, and our souls see the light of thy mildred countenance. Then O God, regard our bodies, and either strengthen them against this pinching frost, or qualify the could weather. pity the poor, who suffer want of garment, fire and meat; and sand them could according to their clothes; and afflictions, according to their strength.   

In Snow.  
1. THis is a faire Emblem of hypocrites. The surface of the earth is all cov'red with a pure white, which keeps from sight many foul things; and this carpet is not lasting, but may suddenly melt. So is the outside of a dissembler, virtue and religion hid his vices and impiety; yet as those are but counterfeit, they can hardly last a season, but vanishing, leave his false heart and corrupt mind naked to the sight of the wise. O let never my Lord permit me to be such: but give me real honesty and sincere piety. The God of truth make me true in all things, inwardly before him, that so he may love me; outwardly before men, who thus may praise his Name, and imitate my piety.  
2. This Snow may do good to the corn, if it last not too long; and so doth moderat affliction make all good souls take a deeper root in virtue. Let mine O God, be such, and work in me the like effect.  
3. Snow lying long may do much harm both to the corn and cattle, kill the first in the earth, starve the last above ground. So long afflictions do. Then my God, let not mine be such, neither let this Snow continue, least it cause a dearth in this Land.  
4. 'tis unsafe for the eyes and feet, to travel in much snow, unless the way be sound and known: for, the snow may weaken the eyes, even unto blindness, and make the feet and the whole body fall into dangerous holes. So is it perilous to walk in great prosperity; for honors blind the heart, and dignity is a slippery hill, whence many fall into deep pits of poverty and infamy. happy then is the man, whom God leads in prosperity, and supports in his dignity. Let me O Lord, be thus happy. Be thou my guid and stay, in greatness and baseness, riches and want.   

In a mist.  
1 SEe this thick Mist, an emblem of my sins, darkening, and making the air unwholesome. So do my transgressions: for through them I cannot see God, nor savour the sweetness of grace. But thou my Lord, cast thy beams on my soul, to disperse the darkness of my understanding, and purify my corrupt affections; and let thy material Sun resolve these fogs, and clear the air, for the comfort and health of men.  
2. Who travels in this Mist, is in danger to lose his way, and can hardly see far enough, to discern and avoid an enemy or other danger. And such is he, who lives in Ignorance. He hath always a mist before his soul; so that he cannot see the blocks, pits and other perils of his way. Lord, let me not be such, but give me that knowledge, which is necessary, to make me prudent and Christian.   

In a cloudy Day.  
1 THese Clouds rob me of the sight of the Sun; and so do my sins hinder me from beholding my God: but thou, most gracious Spirit, blot out my transgressions as a thick cloud, and as a cloud my sins; that I may truly say: Sing, O you heavens; for, the Lord hath done it, the Lord hath redeemed me, and glorified himself in me.  
2. This Cloud refreshes me, in interposing her thick body betwixt the Sun and me: for which I thank thee, my good God, beseeching thee to use some means, to preserve me from the scorching heat of my lust.  
3. Is not this morning Cloud like my goodness? O no, my goodness doth not last so long. I am good but by fits of short continuation. Then, good God, pity me, and make me constant in good things; otherwise I may think, that I have no goodness at all.  
4 These Clouds make me remember him, whom a Cloud received once out of the Apostles sight, and shall bring again unto ours, Christ Jesus, my life and my hope. To whom then I now lift my heart, desiring him that his appearance be gracious to me, in the great and terrible day. So, Jesus, let it be, and place me then at thy right hand, that so I ever be with thee.  
5. Good men are like Clouds full of rain, emptying themselves on the earth, humecting those by their knowledge, and relieving by their riches, whom ignorance and poverty make as heavy and dry, as the earth in a hot Summer. Lord, make me speedily one of those good souls, and till then, let those who are such full clouds empty themselves on me and on such dry persons.  
6. Ill men are like Clouds without rain, there is no good in them, yet there are too many of them. Lord, scatter them by the breath of thy mouth, that they make no vain show in the air of thy Church, and let me not be one of them.   

In rain.  
1 SEe, how finely the rain falls on the ground and softens it. O that my God would do so to my heart, mollify its hardness. do, do my Lord, as I desire: let thy Spirit make me soft to thy hands, pliable in all things.  
2. If rain, which is most soft, can make holes in hard stones, we may believe as much of the soft Spirit of God. Lord, I believe thy mollifying power, and desire to feel it.  
3. rain is a fine washer, and so is the Spirit of God. Sith then I am all foul, I beseech thee, most holy Spirit, to make me clean throughout.  
4. rain is a refresher, and so is thy grace, O my God. Then let it kindly cool mine inordinate heat.  
5. The rain doth moisten the dry earth, that it bring fruit: the grace of God doth so unto the soul. Let it do so to mine: make me, O Lord, fruitful in all virtues.  
6. 'tis not the first, nor the last drop of rain, which makes holes in the stones, but a continuation of them. A faire lesson of assiduity in instructions and corrections. Let me, O Lord, learn it, and so be not weary to instruct and correct the ignorant and vicious amongst us: and cease not thou to do the like office to me and to all erring souls.  
7. As the rain falls on the just and injust, so must my kindness do, if I will be the Child of my heavenly Father. holy Father, make me such Child, courteous to all, friendly to my greatest enemies.  
8. As rain falls first on the mountaines; so Gods blessings are first bestowed on those high souls, who are nearer heaven, and on such should our first regards be. Let, O Lord, mine be upon such: let me willingly extend my goodness to the Saints, who are in the earth, and set my delight on the excellent.  
In too much rain. See page. 16.   

In a dewy Morning.  
THis is an emblem of Gods grace, in its reviving, refreshing and fructifying power. Then let thy grace, most loving God, work now in me these three desired effects; revive my soul from sin, refresh her against lust, wrath and such hot passions, and make her fruitful in good works.   

In Frost.  
THe Suns absence causes this Frost, and so God withdrawing or denying his grace to our unworthy souls, they are quickly congealed. O let not mine be so hardened for want of thy mollifying heat; but my, good Lord, let always thy face shine on me and on all thy servants.   

In hail.  
THis is one of the plagues of wilful Egyptians, and a minister of Gods wrath upon a rebellious Nation. As then we are such, we may well fear it: yet in confidence of the Lords infinite mercy, I am bold to pray thus. O God, save a city for ten, yea a Nation for one. If thou canst not find ten righteous amongst us all, seek one at thy right hand, even thy Son the righteous, who makes intercession for us. hear what he says, and grant what he desires for us.   

In an Earth-quake.  
WHo moves the mighty Gods immovable footstool? Is he rising to judge the dwellers of the earth? Or is this earth weary of her heavy burden, poor, sinful man, and so willing to shake him off? O God, who only canst make the pillars of the earth tremble, for the declaration of thy power and anger, grant now, my soul aclowledge and adore the first, with a voluntary submission to't; and stand in awe of the second, with a prudent caution never to provoke it. Let this Earth-quake shake down all my evil resolutions, sinful designs and wicked intentions, never to rise and stand again, but let it not overthrow or swallow my person, friends or goods.   

In hot Weather.  
THe weather is so hot, that our bodies are faint, and our strength melts as wax set near the fire, or in the sun: yea, it seems, my brains are dried up, their moisture being drawn by the heat of the air; so that I may well fear some dangerous disease. worldly prosperity is much like this season. It takes away spiritual strength, dissolves goodness and virtue to nothing, and parching all solid judgement, makes us( like light-headed persons) unable to take rest, in the pestered state of wealth, honors, greatness and preferment. As therefore we need clouds, or shadows, to keep off the Suns heat; so we must find some means, least prosp●ritie undo us, and happiness make us wr●tched. Thou God, by whose knowledge the clouds drop down the due, least too much heat should parch our grass! vouchsafe to temper this season, that our bodies may continue in health and strength. And if honors and riches be so great, that they would burn our hearts, with lust or ambition; and effeminate our bodies, with voluptuous excess; then give us grace to withdraw ourselves for a while, to meditate the vanity of state; the instability of riches; and the brevity of our life, that so our love to them be no greater then their desert to us. And if they be too heavy for our strength, then Lord, do unto us what the husbandman to a three overloaden with fruit: either prop us, least their weight do bow or break us; or shake down some of them, that we may easily bear the rest.   

In Thunder.  
THe great King of heaven and earth is besieging some place; for, I hear his cannons, whose fearful noise doth appall me, because I have offended him: yet I conceive this thunder is not made for me, because I aclowledge my transgressions, and humble my soul before him, who uses not to make a breach, when the gates are open to him, and no resistance made. Though then I have made some, yea great to the sweet motions of his Spirit; yet now summoned by this terrible thunder, I yield the place to him, as to the right owner. Enter, my Lord and King; enter now peaceably my heart, and pardoning my rebellions, receive me in favour. And to show me, thou art appeased, preserve my life in the present danger; and let my friends and goods be kept safe from all harm. Let this thunder but affright me, and strike my soul, not my body. Let it teach me, thou art mighty, in making such an instrument of sudden destruction; and merciful, in sparing me thy poor creature: and so let me both fear thy power, and be thankful to thy mercy, in spending that in thy service, which thou shalt save from this thunder and lightning. hear me, good Lord, hear me, and for Christs sake, spare now my life.   

In great Winds.  
THis is a fearful wind, which may blow down houses and trees, and wrap men in their ruin. I may fear my person and goods: therefore, O God, I put them in thy protection, beseeching thee, to come to me in a still voice, to convert and comfort my soul; and not in a strong wind renting the mountaines, to destroy my body, and take away my life. O let me live, to mend my ways; and prepare myself to die well. Regard my life, O Lord, and for his sake, who willingly lost his for me, let me have time to mourn for sin, and make provision of virtue: and in that time, Lord, give my eyes penitent tears, my heart holy desires, and my desires virtuous effects.   

In Burning of Houses.  
HOw busy are we all, to extinguish this fir; but how slow and careless, to avoid that, which cannot be put out? O God I awake our minds, by the apprehension of those eternal flames, which in hell shall torment all those, who regard thee not upon earth: then help us( I pray thee) to quench this fire, least it consume our goods. O let not this comfortable element be the cause of public sorrow, in making ashes of our houses and goods, and dust of our bodies; but in mercy deliver them, from this present burning; and our souls from that, we do fear.   

In time of some dangerous Disease.  
THou dost, O Lord, visit now my neighbours, with a running disease, which sweeps away many of them. As I am sensible of their affliction; so I hearty entreat thee, thou wilt take pity upon them, in sending health in their dwellings. And as I am as great sinner as they; so I may justly fear their present punishment; and therefore humbly crave, thou wilt likewise take pity upon me, in withholding from me what thou hast laid on them. I might have been one of the first, who are now dead of this sickness; for, I am not better then they: but thou hast kept me safe till now, to give me time of repentance. O thou merciful God, grant, I bestow it well, and love thee sincerely, for this special favour.   

Against mad Dogs.  
O That men were to God, what dogs are unto men, faithful and officious; for, it is seldom seen, that those creatures offend men, chiefly their own masters; unless they be mad, as I hear, there are now some, running abroad, and doing harm to man and beast. I fear, O Lord, to meet such dogs; least their venomous teeth cause me a kind of death, which I may well abhor; for, what is man, without the use of his reason? O let therefore thine angels wait on me and all my friends, to preserve us from what I fear. Let not, O God, mad beasts punish my madness, in forsaking thy laws, and rebelling from thee my Maker and Master: but rather give me grace, to return now to thee, and fly under thy wings, for protection 'gainst all dangers.   

Against private Enemies.  
THere is one, who hates me, and seeks( as I conceive) to do me displeasure; and who is he, who cannot hurt, if he set his mind on mischief? Therefore, O God, be thou my protector against the harm, he intends to do me; and either convert him, or confounded his devices. If I can, I will appease him: but if he will not be reconciled with me, keep me, O Lord, from both his hand and mind. Let him not prevail against me, and let never my heart be possessed with such ill and revengeful disposition, as I fear his is now. My God, let me love them, who hate my soul to death: yet grant, I be both wise, to shun their cunning plots; and strong, to repel at all times their injust violence.  
See the daily Devotion, page. 159.   

Against Witches.  
WItches are Satans ministers, to persecute mankind, and( no doubt) can do much mischief, by the power of their master; yet God oversees them and him; so that their charms fail them, when God will not, they take effect. Then they, who trust in him, have no cause to fear the spells of those mischievous souls. I know, O God, I am a great sinner, and so deserve great plagues: yet spare me, Lord, for thy Sons sake, or if thou wilt afflict me, do it thyself, O good Father, and let not the devil take thy rod, nor Witches and Conjurers execute thine office either on me, my friends or goods; but rather, Lord, shut Satan up, that he deceive the nations no more; and reveal his servants, that they receive their due deserts in a consuming fire, or upon the gallows. Let not our magistrates suffer those to live, whom thy Law doth condemn to die; nor leave those unpunished, who resort unto them in losses and diseases, leaving thee their Maker and only Benefactor, to crave help of the destructor and his damnable ministers.   

Against thieves.  
THere are some men, who refusing the doom God pronounced against Adam, will not eat bread in the sweat of their face, but will have it by craft or violence. Some use fraud in bargains, false measures and weights in selling; others rob the fields and orchards, and the boldest venture upon purses and houses, and often upon lives. As there is no place without thieves, so this country affords many. O then, my God, look( I pray thee) to my goods and person. Make me upright in my dealings, and make all men such towards me. Let none covet my goods, let none lye in wait for my life. And if any does it, then Lord, help me to keep mine own, from all thievish and bloody hands: and, good God, convert them, who by their frauds, thefts and murders disturb the Common-wealth.   

Against Detractors.  
THere is a kind of thieves, whose condition shows them to be of the Devils kindred: for, he's a Detractor. They go about to blast mens famed, and disgrace their good name. They publish secret sins, make small faults seem grievous, device false crimes, and set on faire virtue the ugly name of 'vice. Though I must not seek vainglory; yet I fear calumny, and cherish my reputation; therefore, O Lord, I beseech thee, to keep me from those slanderous tongues, whose daily office, is to stain the purest names. Let both my conscience be so good, and my conversation so just; that those may be ashamed, who speak evil of me; and let no man believe their tales, before he hears what I can say for me. Let me not likewise give them ear, when they will blemish other men: but grant, I show them their baseness with such efficacy, that they forsake their wicked course, and keep their tongues to pray for their neighbours, if they be vicious; and if virtuous, praise thee for them.  
See Good and Ill Name in the daily Index.   

A Thanksgiving after a Deliv'rance from War, Famine, Plague, Thunder, &c.  
THou hast, O Lord, dealt graciously with me; yet I am not better then those, who in the last 〈◇〉 have lost goods, friends or lives. I know not what they were in grace, but I confess before thy majesty, I am so vile and sinful creature, that I must wholly impute my deliverance from loss or death to thy tender mercy. 'tis thy goodness, not my virtue; thy wisdom, not my policy; thy Sons righteousness, not mine own uprightness, which hath preserved me till now. O then let my heart melt in love towards a God so good. I will love thee, O Lord my deliverer: I will praise thee, O Lord my preserver: I will serve thee, O Lord my redeemer. Our dead praise thee not in their graves; but I who live must praise thee Lord, until I be, as they are now. O love the Lord all you his Saints: for, the Lord preserves the faithful: and thou, O my soul, bless the Lord, and forget not his benefits. bless him, who forgiveth all thine iniquities, healeth all thy diseases, redeemes thy life from destruction, and crownes thee with loving kindness. Most gracious God, let my soul listen well to this invitation, and remembering the danger past, let her reflect her thoughts, and fix her love and hope on thee, who hast dealt graciously with me.   

The fift of November. The Prayer.  
'tis no matter, that Hell and Rome, the Devils and Jesuits plot mischief against us, as long as God our hope doth keep us safe under his wings: yet it may seem most strange, that those, who bear a name, which might teach them love to mankind, should agree with Satan, to root us from the earth. Indeed Satan fell down from heaven, having a great wrath 'gainst the Church and the inhabitants of the earth; but the Son of man came down with greater love, to save mens lives, and not to destroy them. How comes then, meek Jesus, that those, who brag to be of thy blessed company, and so usurp a name, which thine Apostles never claimed( for 'twas enough for them, to call themselves thy servants and messengers) seek by all means to ruin those, who for the safety of their bodies, and the salvation of their souls rely wholly on thee? Are those Jesuits indeed, are those saviours of men, who curse mens souls to hell, and endeavour to blow up their bodies, with a most barbarous and unnatural invention? What had we done to them, to be adjudged to so strange kind of death? And what had we done unto thee, to be so graciously preserved? As we consider their inhumanity, in laying their cruel project; so we must aclowledge thy goodness, in revealing the same; for, we can not deny, that our Land was then( and is still now) full of many vices, and guilty of great sins, which deserved great punishments: yet thou wouldst not then put the rod into the hands of our enemies; for thou dost desire but our correction, and they did seek our destruction. Then let all thy people praise thee now; and let never our Kings, Nobles and Commons forget thy compassions, in our wonderful deliv'rance: but let them rejoice on this day, and from this day to the worlds end, profess sincerely that holy religion, which the Devils would abolish; and love that God, who maintains his Gospel, and protects his servants.   

A Prayer for the Parliament. Novemb. 3. 1640.  
THe chief men of our Land are now gathered together, as so many sweet smelling flowers, to be made up in a pleasant nosegay. Therefore I beseech thee, O thou most skilful gardener, who hast disposed all the Nations under the Sun, as so many several knots of thy curious Garden, to set these flowers of our kingdom in a decent order, and bind them up with the strong thread of charity. And as sweet Roses have sharp pricks, so that they may as well draw blood from the veins, as recreate the brains; so let those men even now do the same; prick the wicked by sharp statutes, and comfort the godly by the sweet odour of good laws. Poure thy wisdom into their minds, and thy goodness into their hearts; that first they see and love, then enact that, which may conduce to thy glory and our general good. O make them wise in their counsels, religious in their intentions, impartial in their judgements, upright in their sentences, and courageous in their pious resolutions. Let neither love nor hate, hope nor fear make them swerve from that way, they shall once know, may led from 'vice unto virtue, from error unto truth, from mens traditions to thy word, from the devil to thee: but strengthen them, O God, by the serious consideration, that the cause being thine, happy are those, who lose their lives, to maintain it. Yet, Lord, have special care of their persons, on whose safety our present happiness doth mediately depend. O watch about, above and under them, that no harm befall them. Let thine eyes search where theirs can not, and thy wisdom confounded what theirs can not prevent. Let not the man of blood have power to  shed theirs: but as thou hast heretofore shew'd thy loving care, in the wonderful deliv'rance of such great assembly from an infernal plot; so continue, gracious Father, thy blessings upon them and us, in their preservation. hear me, my God, hear me for thy Sons sake, and even now say Amen to these my desires.  

Another.  
WHen in mind I behold the state of this kingdom, I compare it to the glorious heavens adorned with their bright lights. The King is like the Sun, the Queen the moon, our great men the other Planets, and our Commons the Stars. Then from this consideration my mind flies up, before the throne of grace, and speaks to my God in this wise. Thou most high God, who by thy power and wisdom hast made all things, in subordination one unto another, let that be done among these men, which we observe, in the faire lights of thy heavens. They all receive their splendour from the Sun, and this all his from thee. So let our glorious King take all his light from thee, then impart it to his dear Queen, his noble Peers and honourable Commons. Inform his mind with such knowledge, endue his heart with such goodness, and his will with such equity and justice, that none of these inferior bodies need borrow other light for the rule of the Church and State; then that, which he may cast on them. Let thy word be his guide, thy law his exercise, thy glory his study, thy true religion his first aim, his salvation the next, our common good the third; the fourth and last, his oppressed friends deliv'rance, and his courteous neighbours friendship. Then let his subjects hearts conceive such affection towards a Prince so good and wise, that they all strive to bring his designs to effect, his en'mies to his feet, their goods and lives to his service, and the preservation of his sacred Person. And in thankfulness unto thee, for the gift of such a virtuous, religious and gracious Monarch, make them willing, and withall able to forsake their ill ways, and turn to thee with all their hearts, living henceforth after thy holy will, and now making, or reviving such laws, as root out 'vice and plant virtue, depress falsehood and exalt truth, settle our peace, and make thy Church flourish. And when both King and people are by thy help thus affencted towards thee, and one towards the other, then let thy heart accept their endeavours, and crown them with happy success; thine eyes behold their want, and turn it to plenty, both of grace and worldly riches, and thy hands strengthen their weakness 'gainst all opposition of either man or devil. O Lord! be among them, to order their consultations; and about them, to preserve their persons; that the issue of this Convocation be such, as holy men expect, both for thy glory and their good. So shall my soul rejoice in thy goodness, my lips praise thy greatness, my whole man serve thy majesty in peace.    

The last Day of the year.  
LOng life is a blessing, which all men do naturally desire, chiefly when wealth, health, ease and pleasure wait on it. add unto these a good conscience, then earth is a little heaven, where good men have a fore-relish of those infinite joys, they expect after death. Yet as earth is but earth; so we must look for cross in happiness, for loss in wealth, for sorrow in pleasure, for death in life. happy is he, who enjoys sweet things with wisdom, eats honey with sobriety; and when he must taste gull, does it with such grace, that his stomach rise not at it. I am not such, as may challenge this happiness; for I have( like a bad scholar) trifled away my time: yea these twelve months, which God hath granted me, to learn wisdom, and study godliness, have been foolishly spent, in vanity and sin: which considering now, I thank thee, gracious Lord, for the addition of this year unto thy servants life, and beg pardon of thee, for my manifold omissions and commissions of what thy Law bids and forbids. Forgive, O God, my sinful thoughts, idle words, injust works. Forgive my propension to 'vice, and my aversion from virtue. Forgive my wilfulness, in resisting thy good motions; mine oblivion of those duties, I owe both thee and men, and my loss of that time, thou hast granted for repentance. If it be thy pleasure, Lord, grant me more, and withall grace, to make the best of it. O let me consider, there is here nothing more precious; and therefore, Lord, let me not abuse it, least I repent too late, and desire more, when no more shall be given. If thou wilt number the next year 'mongst the dayes of my life,& thou be pleased, to make it prosperous; then make me also wise, least felicity deceive me. But if thou hast ordained, to make me drink with thee the bitter cup of affliction; then, Lord, grant me patience, least I faint in adversity. Whether my life be sweet or sour, O God, make it holy, and myself thankful unto thee, for all thy favours towards me. But if the time draws near, in which my soul must leave this earthly part, this body of death: O then, my God, as the stones motion is quicker, when 'tis nearer the ground; so let my soul redouble all her affections towards thee her Maker; and by love and service, make hast to thee, the center of her happiness.   

The Index of Herberts yearly Devotion.  

FIrst Day of the year. pag. 1.  
His Birth Day. pag. 4  
His Christening Day. pag. 5  
His New yeares Gifts. pag. 2  
In Burning of Houses. pag. 30  
In Civill Wars. pag. 8, 10  
In cloudy day. pag. 22  
In could weather. pag. 19  
In Dearth. pag. 16  
In dewy Morning. pag. 25  
In drought. pag. 17  
In Earth-quakes. pag. 26  
In Famine. pag. 12  
In floods. pag. 18  
In foreign Wars. pag. 7  
In Frost pag. 25  
In hail. pag. 26  
In Hot weather. pag. 27  
In Mists pag. 21  
In Plague. pag. 14  
In rain. pag. 23 

Too much rain. pag. 16    
In Snow. pag. 20  
In Thunder. pag. 28  
In Time of dangerous Disease. pag. 30  
In Winds pag. 29  
Against Detractors. pag. 34  
Against Enemies. pag. 32  
Against Mad Dogs. pag. 31  
Against thieves. pag. 33  
Against Witches. pag. 32  
A Thanksgiving after a deliverance from Famine. pag. 35  
On the fift of November. pag. 36  
For the Parliament. pag. 37, 39  
Last Day of the year. pag. 41   
This Devotion hath 55. Meditations and prayers, and should contain 38 more, to make above the full number of 700. in all the four parts: but these 38. bein● Meditations, Prayers and Songs upon the Church-Festivall dayes, dare not appear in these sad times. I made them for the instruction of the blind multitude, who was very zealous in the observance of such dayes, yet erred grossly in their right object and manner. But sith those Feasts are fallen through age, I might sooner fall with them, then raise them. I will then suffer them to rest, in a long holy day, and not awake them here.  

Christian Reader,  
If these Meditations delightful bee,  
I will pray God, to give me more for thee.    
FINIS.   

Octob. 14. 1646.  
I Have perused these spiritual Meditations and Devotions, and finding them to contain much matter pious and profitable, I do allow them to be printed and published.  
John Downame.