An eye to Heauen in Earth.

A Necessarie Watch for the time of Death, consisting in Meditations and Prayers fit for that purpose.

WITH The Husbands Christian coun­sell to his Wife and Children, left poore after his Death.

PSAL. 65. 4.

Blessed is the man whom thou choosest and causest to come vnto thee: he shall dwell in thy Courts, and be satisfied with the pleasures of thine House, euen of thine holy Temple.

PSAL. 116. 15.

Precious in the sight of the Lord is the death of his Saints.

LONDON Printed by W. Stansby for Richard Meighen, and are to be sold at his shops at Saint Clements Church ouer against Essex house, and at West­minster Hall. 1619.

1. Ianuarie called of theLatins, Ianuarius. [...]ath 31. daies.
Graecians. Gamelion.
Hebrewes, Tebeth, and is their 10. moneth.
1ACalends. 
2b The first day of this Mo­neth Christ was circumci­sed, Luk. 1. 21. The tops of the mountaines appeared vnto Noah, Gen 8. 5. The Is­raelites put away their wiues, Ezra. 10. 16.
3c
Nones of Ia.
  • 4
  • 3
4d 
5e 
6fDay before the N.
7gNones of Ianuar.
8A 
9b The 5. of this moneth word was brought vnto Ezechiel the Prophet, that the Citie Ierusalem was smitten, Eze­chiel 33. 21.
10c
Idus of Ia­nuarie.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
11d 
12e 
13f 
14gDay before the Id.The sixth of this moneth Christ was worshipped of the wise men, Mat. 2. 1. &c. baptized, Mat. 3. 15. turned water into wine, Ioh. [...]. 1. &c. as testifieth Epiphanius.
15AIdus of Januarie.
16b 
17c 
18d 
19e 
20f The 10. of this Month Na­buchadnezzar, King of Ba­bel, moued therunto by the rebellion of Zedechiah, be­sieged Ierusalē most fierce­ly, as may appeare 2. Kings. 25. &c. Ier. 52. 4. Also Eze­chiel was willed to vtter his parable, Ezech. 2. &c.
21g 
22A
Calends of Fe­bruarie.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
23b 
24c 
25d 
26e 
27f 
28g 
29A Paul called, and conuer­ted the 25. of this moneth, Acts. 9. 3.
30b 
31cDay before the Ca­lends of Feb.
Festiual daies in this mo­neth beCircumcision the firstday.
Epiphanie the sixth

[Page]

2 Februarie, called of theLatins, Februarius.hath 28 daies vnlesse it bee yere Bissextil, and then 29.
Graeciās, Elapheb [...]liō.
Hebrews, Shebat. and is their 11. month.
1dCalends.The first of this moneth Mose▪ repeated the Law vnto the children of Israel, Deut. 1. 3.
2e
Nones of Februar.
  • 4
  • 3
3f 
4gDay before the N.
5ANones of Februa.The second of this month our Sauiour was presented to the Lord, and Marie pu­rified, Luke 2. 22.
6b 
7c 
8d
Idus of Februar.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9e The ninth of this month, Noah 40. daies after he had seene the tops of the moun­taines, sent out of the Ark a Rauen, & afterward a Doue which returned, Ge. 8. 6. &c.
10f 
11g 
12ADay before the Id.
13bIdus of Februar.
14c 
15d The 15 of this month, the Iewes spend merily toge­ther, for that the Spring of the yeare doth enter then, as they thinke.
16c 
17f 
18g 
19A 
20 [...] The 16. of this moneth, Noah the second time sent out a Doue, which returned with an Oliue branch in her bill, Gen. 8. 10.
21c
Calends of March.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22d 
23e 
24f 
25g The 24. of this month, Ze­chariah was commanded to prophecie, Zechary 1. 7. Mat­thias was elected into the number of the Apostles, Acts 1. 26.
26A 
27b 
28c 
29dDay before the Ca­lends of March.
   

Festiuall daies in this moneth be the 2. called the Pu­rification of Saint Marie. The 24. which is Saint Matthias day.

[Page]

3. March cal­led of theLatins, Martius.hath 31. daies,
Graecians, Mouuichyon,
Hebrewe, Adar: and is their 12. moneth.
1dCalends.The Temple of Ierusalem was finished the 3. day of this month, Esra. 6. 15. In the 1. of Esdr. 7. 5. it is said to be the 23. of this moneth.
2e 
3f
Nones of March.
  • 6
  • 5
  • 4
  • 3
4g 
5A 
6bDay before the N.The tenth of this month, Christ was aduertised that Lazarus was sicke. Ioh. 11. 3.
7cNones of March
8d 
9e A feast was celebrated a­mong the Iewes, for the o­uerthrow of Nicanor, the 13. of this moneth 2. Mac. 15 37 Also vpō the same day al the Iews vnder Ashuerosh were commanded to bee put to death, Esth. 3. 13. vpon the same day the Iewes had a priuiledge giuen them to slay all their enemies. Est. 8. 12. This day also the Iewes solemnized for their ioifull deliuerance, Est. 8. 17.
10f
Idus of March.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
11g 
12  
13b 
14cDay before the Id.
15dIdus of March.
16e 
17f 
18g 
19A 
20b 
21c 
22d
Calends of Aprill.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
23e The 14. day of this month was called of the Iews, Mar­docheus day, 2. Macc. 15. 37. also Purim, as may appeare Esth. 9. vers. 21. 26.
24f 
25g 
26A 
27b 
28c The 15. also is another day of Purim, Est. 9. 21.
29d 
30e The 16. of this Moneth Lazarus was raised from the dead, Iohn 11. 43.
31fDay before the Ca­lends of April.
   

This Moneth hath one festiual day called the An­nunciation of Saint Marie, celebrated the 25. of this moneth.

[Page]

4. April cal­led of theLatins, Aprilis.hath 30 daies
Grecians, Thargelion.
Hebrewes, Abib or Nisan, and is their 1. moneth
1gCalends.The first of this Moneth Noah vncouered the Arke, & saw earth, Ge. 8. 13. Moses reared the Tabernacle, Exo. 40. 2. 17. the Temple began to be sanctified, 2. Ch. 29. 17.
2A
Nones of April.
  • 4
  • 3
3b 
4cDay before the N.
5dNones of April.
6e 
7f The 10. of this month the childrē of Israel passed tho­row the riuer [...]ordā on dry foote, Iosu. 4. 19. the Paschal Lamb was chosen, Exo. 1 23.
8g
Idus of A­pril.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9A 
10b 
11c 
12dDay before the Id.The [...]3. of this moneth the edict of King Abashuerosh came out for the murthe­ring of the Iewes, Esth 3. 12.
13cIdus of April.
14f 
15g 
16A The 14 of this month the Passeouer was kept Exo. 12. 6. Leuit 23 5. Ios. 5. 10.
17b 
18c 
19dThe 15. of this moneth the Israelite, departed out of Egypt. Numb 33. 3.
20e 
21f
Calends of May.
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22g The 16. of this moneth Hezekiah made an end of sanctifying and purging the Temple, 2 Chron. 29. 17.
23A 
24b 
25c 
26d The 18. of this month the childiē of Israel walked on drie land through the midst of the red sea, Exod. 14 19.
27e 
28f 
29g 
30ADay before the Ca­lends of May.The 24, Daniel saw his vi­sion, Dan. 10 4.
   

The 25. of this moneth the feast of S. Marke is obserued.

[Page]

5. May, cal­led of theLatins, Maius.hath 31. daies.
Graecians, Scri [...]ophorion.
Hebrevves, Liar, vvhich is their 2. moneth.
1bCalends.The first of this Moneth Moses vvas commanded to number the children of Is­rael, Numb. 1. 1. &c.
2c 
3d
Nones of May.
  • 6
  • 5
  • 4
  • 3
4e 
5f The 5. of this Moneth, Christ is thought to haue as­cended vp into heauen, Mar. 16. 9. Luk. 24. 51. Act. 19. They which could not keep the Passeouer at the day ap­pointed by the Lord, vvere willed to celebrate the same the 14. of this month, Nu. 39. v. 10. 11. So did the Israelites at the commandement of King Hezekiah, 2. Ch. 30. 15.
6gDay before the N.
7ANones of May.
8b 
9c 
10d
Idus of May.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
11e 
12f 
13g 
14ADay before the Id
15bIdus of May.
16c 
17d The 16. day, Manua rained from heauen, Exod. 16. 14
18e 
19f The 17. day Noah entred the Arke, and the floud be­gan. Gen. 7. 11. 13.
20g 
21A 
22b
Calends of Iune.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
The 22. fire from Heauen consumed such as murmu­red against the Lord, Nu. 11.
23c 
24d 
25e The 23. the Israelites with great ioy triumphingly en­tred into the Castle of Ieru­salem, 1. Mac. 13. 51.
26f 
27g 
28A 
29b Noah, the 27. the wate [...] being dried vp, came foorth of the Arke, Gen. 8 14. &c.
30c 
31dDay before the Ca­lends of Iune

The first of this Moneth is vsually celebrated for the feast of Philip and Iacob.

[Page]

[...]. Iune, cal­led of theLatins, lunius.hath 30. daies.
Graecians, Ekat [...]mb [...]i [...]n.
Hebrewes Siuan which is their third moneth.
1eCalends.The first comming of the childrē of Israel vnto moūt Sinai was the 1. of this mo­neth, where they abode 11. moneths, and 20. daies, in which time all those things were done, recorded in Exod. cap 19. 1. &c.
2f
Nones of Iune.
  • 4
  • 3
3g 
4ADay before the N.
5bNones of Iune.
6c 
7d 
8e
Idus of Iune.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9f The sixth of this moneth Alexander that mighty Mo­narch of the world was borne, of whom Dan. c. 11. 3. doth prōphesie. Also on this day that famous tem­ple of Diana in Ephesus, numbred among the 7. won­ders of the world, was set on fire by Herostratu. The Iewes likewise kept their feast of Pentecost on this day.
10g 
11 [...] 
12bDay before the Id
13cIdus of Iune.
14d 
15e 
16f 
17g 
18A 
19b 
20 [...] 
21d
Calends of Iuly.
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22e The 23 of this month the first edict came out for the safetie of Gods people the Iewes, against Haman, and the rest of their ene­mies, Esther 8, 9.
23f 
24g 
25A 
26b 
27c 
28d The 29. of this month the Arke of Noah through the increase of waters was lif­ted vp from the earth, Gen. 7. 12.
29e 
30fDay before the Ca­lends of Iuly.
   
   

Festiuall daies in this moneth, are the 24. which is the feast of S. I [...]. Baptist. 29. which is S. Peters.

[Page]

7. Iuly, cal­led of theLatins, Iulius.hath 31. daies.
Graecians, Metageitmon,
Hebrewes, Thamus, being their 4. moneth.
1gCalends. 
2A The 5. of this moneth Eze­chiel saw his visions. Ezech. 1. 1.
3b
Nones of Iuly.
  • 6
  • 5
  • 4
  • 3
4c 
5d  
6eDay before the N.The 6. of this moneth the Capitol of Rome, counted one of the 7. wonders of the world, was burned: and the mirror of Christian Princes King Edward the sixt, died the sixt of this moneth, An­no [...]553.
7fNones of Iuly
8g 
9 [...] 
10b
Idus of July.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
11c 
12d 
13e 
14fDay before the Id. 
15gIdus of Iuly. 
16A The 9. of this moneth Ie­rusalem, after it had a long while been besieged by Ne­buchadnezzar, was taken, Ier. 39, 2.
17b 
18c 
19d 
20e 
21f  
22g  
23A
Calends of August.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
The [...]. of this month, Iu­lius Caesar, the first Roman Emperor was borne. Of him is this moneth called Iuly.
24b 
25c 
26d 
27e  
28f The 18. of this month, the Egyptians begin their yere, Plin. lib. 8. cap. 47.
29g 
30A 
31bDay before the Ca­lends of August. 

The 25. of this moneth is the feast of S. Iames the Apostle: and vpon this day K James was crowned King of England. 1 [...]3.

[Page]

8. August, cal­led of theLatins, Augustus.hath 31. daies.
Graecians, Boedromion.
Hebrewes▪ Ab, which is their 5. moneth.
1cCalends. 
2d
Nones of August.
  • 4
  • 3
The first of this moneth, Aaron, 40. yeeres after the childrē of Israel were come out of Egypt, died on moūt Hor, Num. 33. 38. Also on this day Ezra with his cō ­pany came out of Babel vn­to Ierusalem, Ezra. 7. 9.
3e 
4fDay before the N.
5gNones of August.
6A 
7b 
8c
Idus of Au­gust.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9d 
10e  
11f  
12gDay before the IdThe 7. of this moneth Nebuchadnezzar burnt the house of the Lord, and [...]l Ie­rusalem. 2. King. 25. 8. 9.
13AIdus of August.
14b 
15c 
16d  
17e  
18f The 10. of this moneth, some thinke Ierusalem to haue been burnt by the Ba­bylonians, Ierem. 52. 12. Io­sephus (lib. 5. cap. 26.) said it was burned afterward by the Romans the same day. Therefore doe the Iewes on this day obserue a most straight fast, and goe bare­footed, and sitting on the ground, reade twice ouer the Lamentations of Iere­mie.
19g 
20A 
21b
Calend. of Septemb.
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22c 
23d 
24e 
25f 
26g 
27A 
28b 
29c 
30dDay before the Ca­lends of Sep.
31e 

The 2 [...]. of this moneth is vsually called S. Bartholmewes day.

[Page]

9. September called of theLatins, September.hath 30. daies.
Graecians, Maimacterion.
Hebrewes, Elul, which is their 6. moneth.
1fCalends. 
2g
Nones of Septemb.
  • 4
  • 3
The first of this Moneth Haggai the Prophet began to prophecie, Hag. 1. 1.
3A 
4bDay before the N.
5cNones of Septemb. 
6d  
7e The sixt of this month E­zechiel saw another vision Ezec. 8. 1.
8f
Idus of Septemb.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9g 
10A  
11b  
12cDay before the Id. 
13dIdus of Septemb.The 7. of this moneth our late most noble Queene E­lizabeth vvas borne at Greenevvich, Anno, 1533.
14e 
15f 
16g 
17A  
18b  
19c  
20d The 8. of this Month, An­no, 73. Ierusalem vvas vtter­ly vvith fire and svvord de­stroied by Titus the Empe­rour▪ Ioseph. lib. 7. cap. [...]6.
21e
Calends of Octobe [...]
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22f 
23g 
24A 
25b  
26c  
27d  
28e The 25: of this month, Ne­hemiah finished the vvalles of Ierusalem, Nehem 6. 15.
29f 
30gDay before the Ca­lends of October.
Festiual daies in this moneth be.the21. S. Matthew.
29. S. Michael.

[Page]

10. Octob cal­led of theLatins, October.hath 31. daies.
Graecians, Pianepsion.
Hebrewes, Thisr [...], and is then 7. moneth.
1ACalends.The 1. of this moneth the Iews celebrated the feast of Trumpets, Leuit. 23 24 the later Iewes cal this day the beginning of the new yere.
2b 
3c
Nones of October.
  • 6
  • 5
  • 4
  • 3
4d 
5e 
6fDay before the N.Ierusalem, after it had bin possessed of Christian Prin­ces 88. veeres through mor tall dissension came into the hands of the Saracen, Ann. 1 [...]87.
7gNones of October
8A 
9b 
10c
Idus of Oc­tober.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
11d 
12e The 3. of this month some hi [...]ke the Iewes fasted for the death of Gedaliah▪ wherby occasiō was offered to bring them againe into the miserable seruitude of the Egyptians, 2. King. 25. 25. Ierem. 41. 1. 2. &c.
13f 
14gDay before the Id
15AIdus of October
16b 
17c 
18d 
19e 
20f The 10. of this month the feast of reconciliation was kept, Leuit. 23. 27. So did the yeere of Iubile euery fifty veere begin as on the same day, Leuit. 25. 9.
21g 
22A
Calends of Nouember.
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
23b 
24c 
25d 
26e The 15. of this moneth the Iewes obserued the feast of Tabernacles 7. daies toge­ther, in memory of the Lords protecting them i [...] the desert, Leuit. 23. 34.
27f 
28g 
29A 
30b 
31cDay before the Ca­lends of Nouemb.

Festiuall daies in this moneth are, 18. day, S. Luke, 28. Simon and Iude.

[Page]

11 Nouember called of theLatins, Nouember,hath 30. daies.
Graecians, Authesterion.
Hebrewes, Mar [...]esuam, their 8. moneth.
1dCalends.The third of this moneth Constantius the Emperour, Sonne to Constantinus the great, departed out of this world, An. 364. Hist tripart. in the end of the fift booke.
2e
Nones of Nouemb.
  • 4
  • 3
3f 
4gDay before the N.
5ANones of Nouem.
6b 
7c The tenth of this moneth An. 1483. D. Martin Luther was borne in Islebia.
8d
Idus of No­uemb.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9e 
10f The 15. of this moneth was made a new holiday by Ieroboam without the com­mandement of God, where­upon hee committed most [...]icked Idolatry in Dan and Bethel: but he remained not long vnpunished, nor his people vnplagued for the same, as may appeare, 1. Kin. 12. verse 32. 33. 1. King. 13, 1. 2. &c.
11g 
12ADay before the Id.
13bIdus of Nouemb
14c 
15d 
16e 
17f 
18g 
19A 
20b 
21c
Calends of Decemb.
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
22d Queene Elizabeth began happily to raign for the ad­uancement of the Gospel of our Sauiour Christ▪ the 17. of this moneth. 1558.
23e 
24f 
25g 
26A 
27b The 18 of this month Ti­tus the Emperour most cru­ellie executed to death a great number of the Iewes, Ioseph. lib. 7. cap. 10.
28c 
29d 
30eDay before the Ca­lends of Decemb.
   

Festiuall daies in this moneth are the first day. The feast of All Saints. The 30. and last day, Saint An­drew the Apostle.

[Page]

12. December called of theLatins, December.hath 31 daies.
Graecians, Pos [...]idon.
Hebrews, Sisleu, and is their 9. moneth.
1fCalend.The 15. of this moneth Antiochus placed an abo­minable Idoll vpon the al­tar of the Lord, 1. Macc. 1. 57.
2g
Nones of De­cember.
  • 4
  • 3
3A 
4bDay before the No.
5cNones of Decemb.The 20 of this month Es­dras exhorted the Israelites to put away their strange wiues, 1. Esd. 9. 5. 6. &c.
6d 
7e 
8f
Idus of De­cemb.
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
9g The foundation of the se­cond Temple was laid the 24. of this moneth. Hagg. 2. vers. 11. 19.
10A 
11b 
12cDay before the Id.
13dIdus of December.The 25. of this month our Sauior Christ was borne of the Virgin, the yere after the worlds creation, 4018. On which day also Antiochus Epiphanes entred into Ieru­salem with a mighty army, [...]poiled the same, Ios. lib 21 c. 16. On this day he propha­ned the altar of the Lord, 1. Macc. 1. 62. which day also the Iewes kept holy, because thereon the Temple was purged from idolatry. 1. Mac. 4. 59.
14e 
15  
16g 
17A 
18b 
19c 
20d 
21e 
22f
Calends of Ia­nuarie.
  • 19
  • 18
  • 17
  • 16
  • 15
  • 14
  • 13
  • 12
  • 11
  • 10
  • 9
  • 8
  • 7
  • 6
  • 5
  • 4
  • 3
23g 
24A 
25b 
26c 
27d 
28e The 28. of this month He­rod caused the poore Inno­cents to be murthered, thin­king thereby to haue slaine Christ, Mat. 2. 16. &c.
29f 
30g 
31ADay before the Ca­lends of Ianuar.
   

Festiual daies in this moneth are the 21. Thomas Apost. 25. The Natiuity of Christ. 26. S. Steuen 27. Iohn the E­ [...]ang. 2 [...]. Innocents, called commonly Childermas day▪

[Page] ¶ A rule to know how many daies be contained in euery moneth in the yeere.

Thirtie daies hath Nouember,
April, Iune, and September.
The rest haue thirtie and one,
Except it be Februarie alone,
Which alwaies hath twenty eight meere,
VVhen it is no Bisextile or Leape yeere.

¶ A note of the Moneths, weekes, daies and houres, throughout the whole yeere.

The yeere containethMoneths 12.Hours69478
VVeeks 52.
Daies 365.
DayNaturall,hath24houres.
Artificiall.12

¶ Almanacke for ten yeeres

The yere of our Lord.The prime.Sundaies letter.Leape yeere.Ash wednesday the first day of Lent.Easter day.Whitsunday.
16151A Feb 22.Apr 9.May 28.
16162GFFeb. 14Mar. 31May 19.
16173E Mar. 7.Apr. 20.Iune 30
16184D Feb 18.Apr. 5.May 24.
16195C Feb. 10Mar. 28.May 16.
16206EAMar. 1Apr. 16.Iune 4.
16217G Feb. 14.Apr. 1.May 20.
16228 [...] Mar. 6Apr. 21.Iune 9.
16239 [...] Feb. 16Apr. 13.Iune 1.
162410DCFeb. 11.Mar. 28.May 16.

TO THE RIGHT HONORABLE SIR Henrie Hobart Knight and Baronet, Lord chiefe Iustice of the Common Pleas, CHANCELOR to Prince CHARLES, and to the rest of that honorable Socie­tie of his Highnesse Commissioners of Reuenues Prosperitie in this life temporall, and blessed­nesse in that which is Eternall.

IF it should be demaun­ded (Right Honorable) why I would aduenture to vndertake a [Page] matter of this subiect; so farre (in opinion) diffe­ring from my ordinarie imployments: It may please you to conceiue, that it is not altogether contrarie to my publike profession, as being a Chri­stian, though no professed Diuine: and therefore may stand with my ordinarie worldly trauailes. For I am not ignorant, that eue­ry man is bound, to inde­uour, in his function of this present life, to seeke the meanes, to know, and to attayne vnto the life to come. And what I haue done in this, I may truly [Page] say I haue done it only, (with earthly, and corpo­rall) to entermixe and in­crease my spirituall con­solation and comfort; by these priuate, (though weake) Meditations: Not purposing to haue expo­sed them to the variable censures of exquisite wits, whereunto I know they are now subiect: But that some of impartiall iudge­ment (as I hold them) ha­uing an accidentall view of them, thought it not vnfit (weake as they are) that they should be made publike: for the mouing of others, to a considera­tion [Page] of their fraile estates, being all subiect to one and the same mortalitie; as also in the course of their liues, to the like cen­sure of their doings, and execution of their vocati­ons in this present life; which reasons, I trust, may excuse both mine vnder­taking and the publishing of these my weake Medi­tations.

I may also be deman­ded how I could presume, to make choice of your Honorable Patronages, of a worke so weake, and vn­worthy. It may please you also to conceiue, that they [Page] more properly belong vn­to your Honors (as being my labours) then to any other: especially for that I am subiect in accompt, vnto that Honorable Table, of mine imployments, principally vndertaken by your directions and com­mands: And for that your imployments require not the totall allowance of time, which (to my little profit) I find my selfe to haue; I can no better ex­pend the idle interims of the rest of my libertie (my dutie and care, to answere your expectations in my seruice, duly respected and [Page] performed) then to seeke mine owne satisfaction, in that which immediately concerneth not your or­dinarie imployments: But my future accompt of an­other seruice, enioyned me by another Master. And although it be true, that, a man cannot serue two Ma­sters, God and Mammon: he may yet serue GOD and Man: But in seuerall re­spects; God in Spirit and Truth: And Man in Loue, and faithfull execution of his vocation: And hee that so serues the one, as hee neglect not the other; He is that faithfull seruant of [Page] that one, that shall reward him here with an inuisible gratuitie, peace of consci­ence: and of that other, who shal recompence him with a competent tempo­rall salarie. This is that gol­den meane, which whoso keepes (be he of highest or lowest function in the world) wades safely be­tweene the two extremes: for, he that so serues Man, as he neglects God: Or so serues God, as he is no way seruiceable to the Church or Common-weale, serues rightly neither God nor Man. For, as GOD crea­ted Man for himselfe, as [Page] touching his spirituall: so hath hee enioyned labour for man, as touching his corporall part. And both these may bee performed (and ought) by euery man, without exception, according to his calling: Nay, one stands not with-out the other: But the one is performed the better for the other: for, without seruing of God, no bles­sing is obtayned, & with-out Gods blessing, corporal labours neither prosper, nor profit man: and with-out an honest calling duly and truly executed, God nor Man is rightly serued. [Page] Therefore I, (though I come far short of per­fection in either) do en­deuour with vnfayned desire, so to walke and work, as I may perform my dutie to both: Hum­bly requiring your Ho­nours to shewe the like mind towards mee, as doth my heauenly Ma­ster, namely, to accept the Will for the Deede: So shall I thinke my selfe happy in my reputed vnhappinesse, and in­deuour to bestowe the residue of mine vnplea­sant pilgrimage, as neere as I can, to the discharge [Page] of my duties and serui­ces to GOD and Man; Recommending your Honours to GOD, my selfe to your seruice, and this silly Pam­phlet vnto (though vnworthy of) your per­vsalls.

Your Honors in all seruice readie to be commanded,
IO. NORDEN.

A most necessarie and patheticall ME­DITATION & CON­FESSION of mans mi­serable estate by nature: And of his restauration by the death of Christ; with many necessarie Petitions concerning this life, and a happie death, fit for men of whatsoeuer estate or qualitie often to ruminate.

IDoe acknow­ledge & con­fesse vnto thee, most mercifull God, and louing Father, that I am in thy sight, a most miserable and wretched sinner, aswell by the originall corruption of [Page] my nature, as by the con­tinuall course of my sinfull life, wherein (I cannot but cōfesse) I daily transgresse and breake thy most holy Commandements. The thoughts of my heart are onely euill euermore; The words of my mouth are of­ten prophane, and all mine actions euill, whereby I ac­knowledge my selfe, to haue worthily deserued thy fierce and iust indignation, and consequently, mine owne fearefull condemna­tion. And were it not that thou art a God most merci­full and truly gracious, full of compassion, forbearing [Page] long to punish sinners, I had perished through thy iust iudgement long agone, euen in my youth; for, as soone as I was able to speake, though vnderstan­ding little, I indeuoured to excuse my childly errors with vntruths, falshood, & lying; growing to mans estate, and to the abilitie to act greater sinnes, I omit­ted no one forbidden vani­tie offered to any of my sences, but greedily imbra­ced it; and as I increased in yeeres, and in strength to sinne, so did I increase in cōmitting wickednesse; neither reuerencing thee, [Page] nor seeking to know thee, or to obey thee according to my dutie, but rebelled a­gainst thee and thy Lawes, as if thy threats against sinne and sinners, had been only to terrifie and not to punish them: And thy promises of spirituall com­forts and future happines, had been only to withdraw mee from my carnall de­lights (wherein I reposed all my felicitie) perswading my selfe there was no dan­ger in sin, nor reward for well-doing.

Thus foolish was I, and ignorant by nature, shew­ing that I had no originall [Page] goodnesse in mee, but cor­rupt in my conception, sin­full in my birth, and wic­ked in my life; and conse­quently, the childe of wrath.

This masse of miserie befell me by the fall of the first man ADAM, in whom I was first good, and pure, and righteous, and holy, like vnto thee, O God of heauen: And had not A­dam defaced that Image of sanctitie in himselfe, I should haue remained holy, as thou art holy for euer. But by his disobedience I lost in him all obedience to­wards thee, and became a [Page] Rebell like vnto him, euen in his loynes, for, in him I was conceiued in sinne, and through the corruption of that my conception, I only bring forth iniquitie.

Beeing thus miserably cast downe from glorie to shame, from light to dark­nesse, from sanctitie to sin, from Heauen to Hell; to whom shall I appeale for reliefe? whose aide shall I craue for the obtayning of thy fauour & loue againe? for, being depriued of thee, I am dead, being aliue: if I die without thee, I die eternally: But, Lord, now I know thee, and whom [Page] thou hast sent, IESVS CHRIST; and I know, that in thy seuere iustice through him, thou remem­brest mercie; and in thy fierce wrath, thou shewest compassion, which in no­thing appeareth so much, as in the performance of thy promise in sending thy Sonne, the Seede of the Woman, who according to thy Couenant hath conque­red Satan, and trodden downe the Serpent, by whome our first Parents were inuenomed and stung vnto death, and I in them: But now in and by that sacred Seede Iesus Christ, [Page] that poysonous sting is re­moued, and all beleeuers restored to life: Therefore, Lord Iesu, thou Lambe of God, that takest away the sinnes of the world, haue mercie vpon me, take away my sins, wash me and make mee cleane, through thy bloud, from all my filthinesse, giue me a liuely faith to take hold of thy merits, and to de­pend vpon thy promises of saluation: And that I may apply thy salutarie death vnto my sicke and diseased soule, wounded by the dart of sinne, and guilt of diso­bedience; set thy righteous­nesse [Page] against my sins; and thine obedience, to my dis­obedience, couer me with the Robe of thine owne In­nocencie, that the foule­nesse of my deseruings may be hidden from mine high­ly-offended God, who by promise will impute thy most absolute integritie to be mine, as he imputed and laid all the sinnes of A­dams posterity vpon thee, as thine.

Lord, now at the last, lighten mine vnderstand­ing, purifie my heart, san­ctifie my will, order all mine affections, and acti­ons, and rectifie so my con­uersation, [Page] as I may walke as thy truly adopted sonne, in holinesse and true righ­teousnesse, and be kept euer blamelesse, vntill the glori­ous appearing of Christ my Sauiour, in whose name I now come vnto thee, most louing and mercifull Fa­ther, beseeching thee for his sake, that I, feeling and confessing the hainousnesse of my sinnes past, and gro­ning vnder the burden of them, may feele the release and ease of them, in that I, through thy holy Spirit am assured and stedfastly doe beleeue, that CHRIST my most louing Redeemer, [Page] hath borne the burden of them, euen for me. Grant, deare Father, that I being assured hereof in my con­science, may be renewed in the inner man, through thy grace, that I may hate, detest, and abhor sinne, and indeuour to liue according to thy will all the dayes of my life.

And for as much, graci­ous Lord God, as I must here continue, during thine appointed time, in this dangerous wildernesse of many vanities, subiect to many troubles, tryed with many temptations, and compassed with many [Page] and infinite miseries and dangers: hauing of my selfe no succour, no de­fence, no safetie, but in thine alone fauour, power, and prouidence, I humbly pray and beseech thee, O mercifull Lord God, to looke downe from heauen vpon me, in mercy and lo­uing kindnesse: Shew mee thy wayes, teach mee thy pathes, leade mee euer in thy Truth, and instruct me in the things that I ought to learne, and learne mee how to practise, & to leade my life according vnto the same, lest I follow vani­ties, and delight in sinne; [Page] lest I fall into troubles, and there bee none to deliuer mee; lest Sathan preuaile against me, and I fall from thee; and lest I fall into dangers, and perish in my miseries.

Turne thy face towards me, O Lord, and cheere me with the brightnesse of thine amiable countenance, for when thou turnest thy face from me, I faint; and when thou hidest thy coun­tenance, I fall fearefully. As long as thou art with me, I am safe; when thou leauest mee, then troubles afflict me, enemies insult me, and triumph ouer me; [Page] I am then subiect to all mi­series: Satan with his temptations preuaileth, my corrupt affections misleade me, the world with vani­ties distract me, and I am not able to looke vp, my heart is cast downe, my mind is estranged from all goodnesse, and my will is carried into all forbidden things. So that I am as a dead man, or rather no man, but the meere image of a man, in whom dwel­leth neither right reason nor humane vnderstāding, a beast in thy sight.

Hide not therefore thy face from me, O Lord, nor [Page] cast thy seruant away in displeasure. Thou hast been euer, and in all things, my succour, leaue me not now, O Lord, nor forsake me, O God of my saluation: But continue thy loue and fa­uour towards mee, that I may againe recouer my spi­rituall strength, and be en­abled to serue thee with a faithfull, constant, and o­bedient heart, vnto the end.

In my necessitie furnish me, O Lord, with all com­petent meanes for the maintenāce of my present life and estate here, in plen tie make me truly thanke­full, [Page] in want patient, in sicknesse be thou my Physi­cian and heale me, and pre­uent Satan, that he in the time of my finall visitati­on ouer charge me not, lay­ing before the eyes of my weake conscience, my sins past; but arme me with the assurance of thy mercies, and with a liuely hope of future glorie with thee in the heauens. If enemies rise vp against me to take away my life, my goods, or good name, preuc̄t them of their purposes, and make their counsels and practices like Achitophels. If I bee persecuted for the testimo­nie [Page] of thy Truth, giue mee perfect knowledge, cōstan­cie, courage, and boldnesse, through a liuely faith, to suffer what it shall please thee shall be laid vpon mee; In captiuitie, banishment, and whatsoeuer other try­alls, be thou euer neere vn­to me, and ease me, relieue me and comfort me, and neuer lay more vpon mee then I shalbe able to beare; and in my troubles neuer leaue me, nor for sake me, and let all things worke for my comfort in thee.

Blesse and prosper vnto me my vocation, giue mee wisedome and strength to [Page] execute the same, and that sincerely without corrup­tion: let thine holy Angels goe with me, take charge of me, and defend and prosper me in all my iourneys, tra­uailes, labours, enterprises, and endeuours: And let my conuersation be such, so vpright, & vnblameable, that the wicked haue no iust cause to carpe at the course of my life. So will I giue thāks vnto thee, thy praise shall be in my mouth conti­nually. The godly shall see it and reioyce: and I will pub­lish thy goodnesse towards me, before the sons of men; and will tell how readie [Page] thou art, to help them that call vpon thee: as for mee I will confesse that before I sought thee, thou offeredst thy selfe to be found of me; when I prayed vnto thee, thou heardest mee; when I came vnto thee, thou reie­ctedst me not, but pardo­nedst my sinnes, and deli­ueredst mee out of all my feare.

Glorie bee to thy Holy Name, O gracious Lord God, in Iesus Christ: and thy Name bee euer glorifi­ed, my heart in thee com­forted, my sinnes by thee couered, my necessities by thee truly relieued, a com­petent [Page] estate vnto mee by thee euer preserued, my hope in thee euer confir­med, and all mine vnde­serued enemies conuerted, or confounded.

Make me wise, O Lord, to vnderstand and consi­der my latter end, let my whole life be a preparation to death; and the medita­tion of death, the rule of my life: let mee studie to bring forth good fruits in mine age, and let my latter dayes bee the dayes of my chiefe spirituall comfort, and mine obedience vnto thee, more at the last then at the first, enable me so to [Page] walke in mine old age, as I may increase from strength to strength, that at the length I may appear with the rest of thy Saints, in that Kingdom of glorie, which thou hast prepared for all them that loue the appearing of thy Sonne our Lord Iesus Christ, whose comming grant to be quickly, to finish these dayes of sinne.

AMEN.

Lord euermore increase my faith, and multiply thy blessings vpon mee vnto the end.

An eye to Heauen in Earth. A necessarie Watch for the time of death.

MEDITATION I.

A Meditation concer­ning Death.

IT is a thing not seldom cōming in­to my mind that I must die, & that I haue but a short time to [Page 2] liue: and that the Time, Death cer­taine, the time vn­certaine. when; the Place, where; and the Manner, how I shall dye, is vtterly vn­known vnto me: And that I shall come vnto Iudge­ment, for all that I haue done, or shall doe in the flesh.

These things I know, yet haue I not learned what it is to die. To die, all men know, is the separation of the soule from the bodie: but what the soule and the bodie feele at the instant of separation, may be con­iectured, but neuer vttered or conceiued.

I see men of all ages die, and that by sundrie kindes of death, and no doubt, there is great difference of [Page 3] paines to the bodie, for e­uery death is not alike to­lerable, nor euery humane creature of like resolution and patience, which may somthing extenuate or ag­grauate the paine. And, no doubt, there is likewise great difference of the ioy or griefe of soules depar­ting, for according to the life and death of the par­tie, so is the soule in hope or horror, at the instant of separation: for the Angels Luk. 16. 22. of God, or Satan, doe at­tend the instant of time, to receiue it, and to transport it to it place of diuine ap­pointment; and therefore is it sensible of present suc­ceeding ioy or paine; but in what degree of either, [Page 4] either hath, neuer any dy­ing, by whatsoeuer death, returned to declare it.

As touching the future ioy and paine, the rich man Future ioy, and paine in the ex­treme de­gree. and Lazarus doe in part shew, both in the extreme degree, and so vnspeake­able, as they cānot be tru­ly conceiued nor expres­sed. And whether the soule be sensible of any earthly or materiall thing, in it passage from the bodie to it place (as some without warrant haue dreamed) is needlesse to dispute; yet thus farre I am bold to af­firme, That the spirituall apprehension of the place whither it passeth, swal­loweth vp all sense, affecti­on, and desire of visible creatures.

[Page 5] I leaue therefore to in­quire and search into that which is no further reuei­led, then I haue warrant to beleeue, and doe only de­sire to be prepared, and to be readie when the time of my separation shall come. A conflict, no doubt, I shal feele in the approching of death, betweene my bo­die which is earthly, and my soule which is spiritu­all; howsoeuer, notwith­standing, they differ in cō ­dition, yet they are louing­ly linckt together, and Body and Soule lo­uingly lin [...]kt. therefore, vndoubtedly, vnwilling to be sundred: How, and whatsoeuer I feele, it shall bee vnto mee (as is death it selfe) ad­uantage.

[Page 6] It cannot bee auoided but a diuorce must be, as testifieth the holy Ghost: It is appointed that all men Heb. 9. 27. shall die once. There is the separation, and that but once. It is not with the Soule and the Bodie, as it is betweene Man and Wife, who may admit a diuorce, and yet bee conioyned a­gaine: So cannot the soule, once seuered from the bo­die, vnlesse by speciall mi­racle, as was that, that Christ wrought vpon dead Lazarus; who, though he had beene so long dead, as Iob. 11. he stunke in the graue, yet Christ, by vertue of his Word, which was God, raised Io. 1. 1. him, soule and bodie; so that he may be said to die [Page 7] twice; which was an ex­traordinarie miracle to shew the glorie of God; as was also that of the Ru­lers daughter, whom Christ Matt. 9. 25. made to liue being dead: This was by the power of the great Prophet. And both Eliah and Elisha did the same thing by the power of the same GOD. 1. King. 17. 22. The first, in giuing life to the dead sonne of the Wid­dow of Sarepthah: the o­ther, to the sonne of the 2. Kin. 4. 35 Dying twice. Shunamite Woman; these may bee also said to die twice. But hath any man learned by their relations what it is to die? Or may a man by their examples presume, that though hee die, hee may yet reuiue a­gaine, [Page 8] as did the Souldier cast into Elishaes graue? 2. King. 13. 21. And so by often dying, learne to die better? No, it is neither permitted nor necessarie, to fore-know Not ne­cessarie to know the houre of death. the moment of our natu­rall death: for, the houre wherin are many minutes, and the minute wherin are many moments, as touch­ing naturall death, are e­qually as vncertayne to man, as is the Houre, the Day, the Weeke, the Mo­neth, the Yeere, of Christs Time of the last Iudgment vnknown. comming to Iudgement, which, that he will come, is as certaine as death: but, as touching the time of the cōsummation of al things, Christ, as hee was man, Mar. 13. 32 confessed, he knew not the [Page 9] time, yet was no earthly thing hid from him, no not the thoughts of men. But that Day is concealed in the generall, as the houre of mans death in particu­lar; only to make vs, and to keepe vs in such a con­tinuall obedience, as if death should suddenly steale vpon vs, we may be readie to imbrace him, in what manner soeuer hee should execute his seuerity vpon vs.

Whereby I learne, that, as I tender mine own safe­tie: So I should prepare me for that, and to that, which come it sooner or later, cannot be auoyded.

It is then the principall point of diuine Wisdome, [Page 10] to learne and to practize to liue well: for without a godly life, I cannot wil­lingly A good life must precede a happie death. and comfortably imbrace death, which can neuer bee euill, if a good life haue gone before. As I shall dye, so shall I rise: If I dye iustified, I shall rise to be glorified.

To liue well, as some account it, wealthily; is not well. And to dye rich, is not to dye righteous; for so should the rich Glutton haue beene carryed into Abrahams bosome, with, Luk. 16. 22. 23. or before poore Lazarus.

The cōdition of world­lings, no doubt, is glori­ous, were it good & plea­sant, were it truly profita­ble. It is high in conceit, [Page 11] but not as it is taken, true happinesse. It is no higher then the Eye can see: It consisteth but of the Earth and earthly things. The Swine thinkes his conditi­on happie, yet only noo­zels in the Earth, for Ap­ples and Acornes, neuer looking to the Tree from whence they fall: So doe Worldlings wallow in all carnall care, how to be­come great and glorious in this life: seldome or ne­uer Diffe­rence be­tweene Gods chil­dren and worldlings looking vp, with the Eye of Faith to him, from whom and from none else commeth the riches that maketh a man blessedly happie. Contrarie, is the condition of the Childe of God, who loues God in [Page 12] feare, and feares him in loue: accepting euery smal gift as a great measure of his bountie: resting con­tent with whatsoeuer God will vouchsafe to bestow on him, liuing in the world but dead to the World, following with diligence and truth, his Vocation, be it neuer so base and con­temptible; receiuing with thankefulnesse to GOD, whatsoeuer he enioyeth in this life, not setting his affection vpon that which the World loueth, but af­fecteth whatsoeuer hee hath for his sake that giues it, hauing the Eye of his sanctified Soule alwayes, and in all things in prospe­rity, in aduersity, in health, [Page 13] in sicknesse, in peace and persecution, in fulnesse and in want, and is alwayes conuersant (as it were) in Heauen, desiring to bee dis­solued, Phil. 1. to bee with Christ. These are the pleasures of that life that precedes a happie death.

My desire therefore, A Christi­an resolu­tion. and continuall indeuour shall be to learne, and my care to practize the life and conuersation of a liue­ly Christian, in continuall filiall obedience, not after the flesh in shew only, but after the Spirit in Truth; not for the bodie only, as doth the beast that perish­eth, but for the Soule, which being safe, the bo­die cannot finally perish; [Page 14] and safe I cannot bee in soule or bodie, vnlesse I liue in Christ, and Christ Gal. 2. 20. in me: for I now find that, as long as I liued without Christ, I did but liue in shew, as the Angell of Sar­dis, Reue. 3. 1. who had the name to liue, but yet was dead: so I, though I liued and brea­thed, and had a naturall be­ing, yet was I dead spiri­tually without him, as the wanton Widdow, that was 1. Tim. [...]. dead while she liued. But by the Spirit of Christ, I am now againe made aliue, desiring to liue in him; hee is life in deed: to walke in him, hee is the true way in­deed, Iohn 14. 6. and to beleeue in him, he is truth in deed.

My former learning to [Page 15] liue was in carnall libertie, What it is to liue carnally. which I now finde to bee but foolishnesse, falshood and deceit. I now seeke to learne to liue according vnto Christ, though late, though it bee the very eue­ning of my day being cal­led vnto, and if I doe per­seuere in my labour, accor­ding vnto my dutie, I doubt not but to receiue my penny, as well as if I had Matt. 20. 9. carryed the burden of the whole day of my life: for, he that calleth me into his Vineyard, is truly bounti­full, and respecteth not the God is bountifull without our merit. quantitie, but the qualitie of my worke: not how much I doe, but how well and willingly I doe it, for, he rewards none for merit [Page 16] but in mercie. And now finding my selfe, to be, not only in the way, but neere vnto the end of my day, I desire so to finish it, as I may liue in him vnto the end, that is life eternall: that as he is eternall, I, be­ginning here to liue in him, I may liue eternally with him, in Heauen after this death. And therefore I doe heartily abhorre the life that I haue led with-out him, desiring now a right preparation, so to lay downe this mortall bodie, as it may bee taken vp and raysed by the vertue of Christs Resurrection, at the comming of him in the Cloudes: and in the meane season I desire so to [Page 17] walke in my spirituall part, as in his time also hee may againe receiue it, that gaue it: for, I know that if my 2. Cor. 5. 1, 2 earthly house be destroyed, I haue a building of God, an house not made with hands, but eternall in the Heauens. And through the mercy of God in Christ, I shall then remayne for euer in Abra­hams Luke 16. 23 bosome, the Paradise of God, a new and spiritu­all Ierusalem.

I confesse, I ground not Our merit Gods mercies. mine assurance of my fu­ture blessednesse, vpon any worthinesse or merite of mine owne, whose merits I acknowledge Gods mer­cies. Therefore (being dissolued) I beleeue not, that the Prayers of friends, [Page 18] or mediation of Saints or Angels, or any Missall Sa­crifice, after my soule hath left my bodie, can auayle me any thing. But doe contrarily beleeue Post-Prayers, to bee meerely fruitlesse, if not sinfull, the intercessions of Saints or Angels to be needlesse, if 1. Tim. 2. 5. not fabulous. I only relye vpon the Al-sufficient Sa­crifice of the bloud of Ie­sus Christ, shed vpon the Crosse for me, and his me­rit and mediation to bee mine onely atonement with God for my sinnes being liuing, and through his power my soule to bee transported to glorie, my bodie being dead, from whence neither sinne nor [Page 19] Satan, principalities nor powers shall be able to re­moue Reue. 3. 11. mee, nor to take mee out of my Redeemers hands. Glory therefore bee vnto God in Iesus Christ, who hath deliuered mee from Col. 2. 15. the power of Satan, Death, and Hell.

This mine assurance gi­ueth mee peace in Christ, yet doe I withall feele a­nother law within mee, stirring mee vp, or rather casting mee downe into sundry corrupt motions, tending to sinne: and did not God assist me with his Grace, I could not but fall backe, and runne the way wherein I walked before I was called: and to that end Satan ceaseth not to [Page 20] apply all his malice, and meanes, to allure mee to Satans po­licies. doe those things I should not doe; taking aduantage of my corrupt inclination, and to hinder me from do­ing those things I should doe: besetting mee with many feares, as first of Death that is euery houre ready to seise vpon me. Se­condly, by laying my sins before the eyes of my gil­tie conscience, and lastly, the darke and ougly graue, that gapes to swallow vp my fleshly part.

But what of these? No neede to feare Satan. Iob. 26. should I be afraid of them? no, Satan himselfe, I know is chained, and the execu­tion of his malice limited: and beyond the compasse [Page 21] and extent of diuine per­mission hee can not doe. And hee that keepeth the house of my soule, is that absolute strong man, that hath already conquered Matt. 12. 29 him in me, and for mee, and hath redeemed mee out of his power: my ran­some is paid, and I am be­come a freeman in Christ; who, although he leaue me Iob. 7. 1. for a time, here in a war­fare against many enemies, and many kinds of aduer­saries, of whom I may re­ceiue some stripes, some­times wounds, and many foyles: yet shall I neuer be ouercome, nor fall finally, for he that fighteth for me, hath chosen mee, whose e­lection is sure: for whom [Page 22] he once receiueth, hee loueth to the end. And therefore I Rom. 8. 33. 34. 1. Iob. 2. 10. Iob. 10. 28. know that vnder his pow­er and protection, I shall maintaine that good fight of faith, vntill I haue sub­iected all mine enemies, and at length be renewed, and enioy his full presence by whome I haue gotten the victorie. Then who shall Rom. 8. 34. lay any thing to my charge? Or who shall condemne me? It is Christ which is dead, yea rather which is risen againe, who is also at the right hand of God, and maketh request euen for me. And where the iudge of Iudges iustifies, no inferiour iudgement may condemne. But I am so farre, both from cause The Chri­stians hum blenesse. or conceit to iustifie my [Page 23] selfe, as I acknowledge my sins so great, and my wel-doing so weake, as I vtter­ly condemne my self, wor­thy not onely of infinite stripes, but of eternall death; yet I haue hope, for hee that is Truth it selfe, hath promised mercie to penitent sinners, among whom I acknowledge my selfe the greatest: Yet I Psal. 145. 9 know his mercie & good­nesse to be greater, whose manifold mercies shewed vnto others confirmeth my assurance, that my sinnes Gods mer cies grea­ter then our sinnes (great as they are) are not onely pardonable, but al­ready pardoned in Christ, his beloued, & my soules best beloued: On him I fixe the eie of my soule in faith; [Page 24] from his vertue I receiue, the most salutarie oyle of grace, whereby I am cured of all my death, bringing diseases: And from whom and by whom, I haue ta­sted such an heauenly anti­dote, that hereafter, none of Satans poysonous con­fections shall re-inuenime my spirituall part. Hee may take and tread on my heele: But I shall tram­ple on his head, through the power of that great conqueror. And therefore The assu­rance of a good Christian. though his principall and chiefe Champion Death, take me and bind me hand and foote: I shall breake his cords, as easily as Samson did his. If he cast Iudg. 15. 14 me bound into the graue, [Page 25] couer me with dust, and fill my mouth with clay, shut mine eyes, bereaue me of my sences, and send mee into vtter obliuion, out of the sight of all my naturall friends, I shall rise & come Iob. 19. 27. forth againe, I shall see a­gaine, euen with these eyes, and in despite of all his despite, receiue a farre greater strength thē death can bereaue mee of here; & am assured, that neither death nor the graue shall retaine me vnder their po­wer, for euer. But as there There is a sowing time, and reaping time of bodies. is a sowing time of bodies in the earth, so shall there come a reaping of them, when they shall be carried into the Garner of euerla­sting glorie. Therefore I [Page 26] doe not only not feare this death, this bodies dissolu­tion, but desire it rather when it shall please him, that gaue mee my life, to take it againe. For, I am not ignorant, that it was but lent me at the first, as a Life but lent vs. pledge of a better life after this death: And therefore shall I most willingly re­store it, when it shall bee required.

Christ my Sauiour was once among the dead. But his death, is my life, as to Christs death a Christians life. all also that beleeue. By his death hee conquered death: And by his rising a­gaine, made way for mee and them also to ascend, where hee is ascended, namely, into the highest [Page 27] heauens, into the bosome of his Father, and my Fa­ther and their Father, and there remaineth in our flesh glorified, holding the possession of that heauenly Kingdome in the name of, and for all his members. Should I then or neede I to be afraid to lay downe this my mortall body, also among the dead for a time? My Sauior lay three dayes in the Graue, and rose the third. If I lie three thousand yeers, it is but as three dayes, for with him a 2. Pet. 3. 8. thousand yeeres are but as one day: And therefore, as sure as hee rose in three dayes; So, in time, though it bee according to the Suns reuolutiō after many [Page 28] yeeres, yet I shall find no tedious tarying, for the ac­complishment The bodie findes no tedious tarrying in the graue. of his pro­mise, touching my resur­rection: for, the vttermost of this temporall death, is but the separation of the soule from the body, which lasteth but for a season fi­nite, and after, they shall meete againe for a time infinite and without time. And what is the Graue, The graue a bed of rest. but a bed to rest me in? A place of protection, as it were, to free my mortall body, from danger, from sicknesse, from labour, and carke, and care, and feare, and griefe, and enuies, and crosses, and sinne? Blessed Reue. 14. 13 are they that die in the Lord: for they rest from their la­bours, [Page 29] and all inconueni­ences. It is not so with all such as die: not so with them that die, but not in Christ, whose labours doe then but beginne.

What then is death, but Death a sleepe. a sleepe, out of which, I know, I shall awake againe in the most glorious mor­ning Mar. 9. 44. of the most ioyfull appearing of my Redee­mer in the clouds?

This death then carryes Death in shew more fearefull then in deede. a name farre more fearfull and more terrible, then in­deede it is: rather to bee desired, and willingly to be imbraced, then to bee feared or fled from, espe­cially of them that truely vnderstand the benefit it bringeth; and the discom­modities [Page 30] that accompanie men in this life, especially liuing after the flesh, and not after the Spirit. Rom. 2. 5.

As there is a naturall and a Spirituall death, so is A spiritual and carnal life here. there a Spirituall life and a carnall life, and that in this Pilgrimage or Passage frō birth to buryall, the first cannot bee properly called a naturall, but a spiritu­all life, though it partake of both. The Bond-woman and her seed must awhile remayne with the Free-wo­man and her sonne the earthly body, and the cor­ruption thereof, with the heauenly soule. Though the fleshly part bee here maintayned by naturall meanes, as by the ayre [Page 31] wherein I breathe and moue, and by foode which nourisheth bloud the vi­tall spirits and outward members visible to men: yet in the same house of clay, there is a spirituall and an inuisible life which is nourished in a more di­uine manner, not by bread that perisheth, but by the word of God, which wor­keth faith the life of the soule, which feedeth on things that are aboue, and not on things of the earth. And therefore doth the Spirit of God for instructi­on, lay downe before the sonnes of men, the fruits Gal. 5. 19, 20, 21. both of the one and of the other, of the flesh and of the spirit (which are con­trary [Page 32] one to the other) to shewe what bitter fiuits proceede of the flesh, to moue man to flie them; and the sweet fruits of the Spi­rit, to allure vs to follow them.

The fruits of the flesh Gal. 5. 19, 20. (saith Saint PAVL) are manifest; (meaning indeed too common) which are A­dultery, Fruits of the flesh. Fornication, Un­cleannesse, Wantonnesse, Ido­latry, Witchcraft, Hatred, Debate, Emulations, Wrath, Contentions, Seditions, He­resies, Enuie, Murder, Drunkennesse, Gluttony, and such like: affirming also, that they that do such things shall not inherit the King­dome of heauen.

A fearefull conclusion [Page 33] against those onely, that with delight cōmit them, for that they are so con­trarie to the Law of the Spirit, which produceth Loue, Ioy, Peace, Long suf­fering, Fruits of the Spirit. Gentlenesse, Good­nesse, Faith, Meekenesse, Temperance; against such there is no Law.

But here ariseth, and I doe apprehend a fearefull fallacie, to lye hidden in the performance of these spirituall workes: for as I may flatter my selfe to bee spirituall, and yet be more carnall; so may I censure a man carnall that is more spirituall: for the perfor­mance of these spirituall works, as it were, literally and in outward shew, is [Page 34] meere carnalitie, ostenta­tion, tending to Pharisai­call glorie: & better fruits proceede not from mee by nature, then to seem, what Counter­feit imita­tion of good men. indeed I am not, sincere and pure, religious & holy, counterfaiting the workes of the Spirit, by a kinde of outward imitation of men indeede truely sanctified. And aboue all other sins, this, which is hypocrisie, is most to be condemned, for Hypocrisy most to be condem­ned. that it deceiues not onely other men, but the coun­terfeit himselfe. But being indeede endued with the quickning Spirit, which causeth me to die vnto the world, and the vaine-glo­rie thereof; then shall I in­wardly and spiritually liue [Page 35] vnto God; and the works that I shall doe, shall wit­nesse vnto men that I dis­semble not with God; yet when I finde my selfe most and best inclined to spiri­tuall actions, I finde and feele againe and againe the buffets of my corrupt na­ture Rom. 7. 16. wresting mee to the contrarie: what shall I then say? doe I good, be­cause I will doe good? and doe I not euill, because I will not do euill? nothing lesse; for, my will is no fur­ther How Will is free and not free. free to do that which is good, then it is made free by the grace of God. And againe, my will is so farre prone to euil, by how much I am not preuented by grace. To euery good [Page 36] worke God giues the will and the deed; and euill is alwaies present with mee. Therefore I in part desire, and in part feare to die, yet I must die.

Forasmuch therefore, as I know I shal die, and that the way to die well, is first to liue well, which is not in my owne power, I must seeke the meanes of God: and therefore it behoueth me to be much conuersant in his Word, wherein the way is described, and the meanes prescribed, and yet not vnderstood by na­turall wisedome, but by the Spirit of God which reueileth the same; there­fore ought I to aske wise­dome of him that is wise­dome 1. Cor. 2. 10. [Page 37] it selfe, who willeth me to aske, and I shall re­ceiue Mat. 7. 7, 8 wisedome; to seeke, and I shall find grace; to knocke, and hee will open the dore of diuine know­ledge; how to walke in the way of a godly life, the true and perfect prepara­tion to a happy death: and this death is the gate of e­ternall life: To aske, seeke Prayer. & knock, importeth pray­er; and prayer, an inward heartie desire to obtayne that at the hands of God, which I by no other means can obtayne: and this by a Psal. 25. 1, 2 & 86. 4. feruent, firme, and constant assurance, that GOD, to whom I pray, will grant my request in the merits & mediation of his Sonne; [Page 38] so that I neede not doubt, but that if I aske spirituall things spiritually, and wa­uer Iam. 1. 6, 7. not in my Faith, I shall obtayne grace, so to walke in this life, as I shall not fear to die, but with cheer­full alacritie imbrace it, when it offers it selfe vnto me: therefore will I open my mouth vnto him that hath promised to fill it, I will addresse my heart to him that can and will di­rect it, and so present my prayers before his mercies Seate, prostrate vpon the knees of mine vnfayned heart, and he will heare me and saue me.

A Prayer for a godly life, and a happy death. The Prayer.

O Gracions and most louing Lord God in Jesus Christ, the foun­taine of Life, and the Dis­poser of the same by death, how, where, or when it shall best please thee, euer for the best to them that loue thy name. I cannot but confesse and acknow­ledge, that death cannot but be fearefull, if a godly life go not before. O what a terrour therefore befals me, O Lord, through the consideration and calling to mind the former course of my most corrupt and [Page 40] sinfull life? How can I but feare to be dissolued, when I thinke of and call thy iudgements into my minde, and that hell and destruction attends the death of the wicked, but the righteous shall be glad in thee, and trust in thee, and all the vpright in heart shall reioyce, to whome death shall bée great ad­uantage.

Let it therefore please thée, O my most gracious God and louing Father, to remember thy mercies, and in the multitude of them put away & cleanse me of all my sinnes, and so reforme me, that hence-forth I may walke before thee and be vpright.

[Page 41] I am a man void of coun­sell, neither is there any vnderstanding in me: I am not sufficient of my selfe, so much as to think a good thought, but my sufficien­cie is of thee. Therefore teach mee thy way, O Lord, that I may hence-forth walke in thy truth. Knit my heart vnto thee, that I may feare thy name, make my heart vpright in thy Statutes, for, thou Lord, hast pleasure in righteousnesse, and hée is blessed, in whose heart are thy wayes.

Graunt therefore, gra­cious Lord, that according to the riches of thy grace, I may be strengthened by the Spirit of the inward [Page 42] Man, that CHRIST may dwel in my heart by faith, and so my whole spirit, soule and bodie, may bee kept blamelesse, to the cōming of the Lord Iesus.

And if I haue found fa­uour in thy sight, shew me thy way, that I may know thée, and may walk from henceforth all the dayes of my life, in a sin­cere & sanctified conuersa­tion, and take away the vaile wherewith my mind is couered, that I may be­hold thy glorie, and bee changed into the same I­mage by thy Spirit.

It is thou only that gi­uest wisedome, and out of thy mouth proceeds know­ledge and vnderstanding: [Page 43] therefore, Make me more and more to abound in knowledge and all iudge­ment, that I may discerne betweene good and euill; and bée kept pure & with-out offence, vntill the fi­nall dissolution of this my mortall body, filled with the fruits of Righteousnes which are by Jesus Christ vnto the praise and glorie of God.

Let mée not, good Fa­ther, be giuen ouer to the lust of my Aduersarie, nor to mine owne corrupt hearts desire, that iniqui­tie should haue dominion ouer mé [...]; but make mee perfect to euery good worke, who workest in thy Children both the wil and the deede.

[Page 44] O Lord, teach me to do thy will, for thou art my God: make my heart con­stant, and euer kéep it vn­blameable before thée in holinesse, that I may serue thée in al holy duties with a good conscience, and may walk before thée in truth, and with a perfect heart, doing that which is good in thy sight.

Let thy peace, which passeth all vnderstanding, preserue my heart & mind in Iesus Christ, euen to the end and in the end; yea, euen when the Messen­gers and pangs of death shal take hold on me, euen then support me, that Sa­tan with his malicious suggestions, and infernall [Page 45] temptations, preuaile not against mée, in laying before the eyes of my guiltie conscience, the vglinesse of my sinnes past, or by drawing my minde into any forbidden thought or desire.

Draw me out of the net that hee priuily layeth to catch my soule in, breake it for mee, for thou art my strength, make haste to deliuer me and saue me: for, My soule is filled with Psal. 89. 48 euils, and my life draweth neere vnto the graue. And what man liueth and shall not see death?

Séeing then, deare Fa­ther, I am appointed to die, and that death cānot bée comfortable vnto mée [Page 46] when it commeth, vnlesse a godly life goe before: prepare my hart, O Lord, prepare it to a holy con­uersation, and a ioyfull and gladsome resolution, that I may lay down this mortall body of miue in the dust, whence it was taken and made, and to surrender my soule with all heauenly alacritie into thine hands that gauest it. And when the snares of death, & the terrors of the graue take hold of mee, then Lord, let me find fa­uour with thée in Christ my Redéemer, in whom I beséech thée to deliuer my soule. Amen.

Lord, euer increase and confirme my faith.

MEDITAT. II.

NOw then, I hauing by the grace of God, in some mea­sure, learned to liue, and to know I shall dye: what remayneth, but that I Luke 12. 39 Iam. 4. 13. looke for the day, and at­tend the houre, not know­ing when it will come? And therefore to bee al­wayes ready: hauing also (through Christ,) receiued 2. Cor. 5. 6. the spirit of boldnesse, to re­mooue out of this bodie, to bee with the Lord. This boldnesse, I confesse, I haue not of my selfe, it is the gift of God, who in the beginning made mee to his Image, without spot; but spotted before I [Page 48] was borne, by him that was once without spot, whose fault is now by im­putation, nay, by action mine: whereby I bringing sinne and corruption into the World with me, haue deeply defiled my selfe, by like actuall disobedience, and therefore may iustly feare the face of that se­uere and iust Iudge; e­specially hauing so many, and so strong Aduersaries; Satan with his principalities Col. 2. 10. and powers, and spirituall wickednesse, a million of sinnes, and a guiltie con­science; besides the hor­rours of Death and the Graue, enough to cast my sinfull soule into vtter de­struction, were there not [Page 49] a power aboue his power and principalities, to sub­due his.

I thanke God in Christ, I haue beene taught, and I know that the seed of the Col. 2. 15. woman hath subdued Satan, led him & all his powers, principalities, and spiri­tuall wickednesse captiue, triumphing ouer him and them vpon the Crosse, ma­king a shew of them open­ly. And this I am not only taught to know, but I be­leeue the same, stedfastly: Lord, strengthen my be­liefe.

As for my siunes past, I feare them not: for Christ suffered for them once, the iust for the vniust, to bring me to God. As touching [Page 50] death: I knew that my Re­deemer The bene­fit of Christs death. liueth, and he hath taken away the sting ther­of; and made a way for mee through the graue to come vnto glorie: through the valley of death, to passe vn­till I come to the Lord my God in Sion.

I cannot yet but con­fesse, that notwithstan­ding my boldnesse, I feele many wauerings, I am not at all times alike bold, but often tremble at the consi­deration of death, because I haue had no experience of the terrour thereof: and therefore though the Spirit be willing, my flesh is weake. But I am so much the more strengthened, by how much I doe consider, that [Page 51] euen the dearest of Gods The best men often stagger at the consi­deration of death. Children haue sometimes staggered at the conside­ration of death: Saint Paul himselfe confesseth, that he had fightings without, and terrours within. Peter for Ioh. 18. 17. feare of death denyed his Master. And our Sauiour Christ, being lest vnto his manhood, wished (though contrarily resolued) that the Cup of the Crosse might Mat. 26. 39 passe, and that hee might not drinke of it.

Death comes with an vgly and fearefull counte­nance to all, but especial­ly, to them that haue their consolation here. Death, Ecclus. 41. 1 nay, the remembrance of death (as the Wiseman af­firmeth) is better to him, [Page 52] that hath the wealth, the pleasures, and happinesse of this life. And vnlesse the Lord by his grace support and sustaine the best man, he will feare and faint at the approching of death. Therefore will I make my prayer vnto God in Christ, to giue me strength, and an holy resolution, to imbrace death when it shall come.

A Prayer against the feare of death, fit to be said at all times, especially in sicknesse. The Prayer.

O Lord my God, and gracious Father in Iesus Christ, who hast for­med [Page 53] mee of the dust of the Earth: and by thy Spi­rit made me a liuing soule in a mortall bodie: Giue mée grace continually to remember my mortality, how I am borne to dye, and that after death I shall come to Judgement, yet hast thou hidden the time when, the place where, and the maner how I shall dye, from mee, all knowne to thée.

Teach mee therefore, Gracious Father, teach mée so to number my daies, as to consider, that the more they increase in number, so much the nee­rer I draw to the time of my dissolution: therefore giue mee wisedome and a [Page 54] heart, whereby I may ap­ply me thereunto, that I may be at all times, and in all places, watchfull and readie to imbrace the comming of that, which I cannot auoyde.

Let mée not rest secure in health, nor be dismayde in sicknesse; but let my heart bee euer set on the things that are; where I desire, and hope to come: and not on the things which I sée, and partake herein this life.

Teach mee thy wayes, instruct me in thy Lawes, giue me a repēting heart, a sanctified spirit, that I may walke here before thée, and here doe thy will, as thy Saints and hea­uenly [Page 55] Companies doe thy will in Heauen: that in this earthly Pilgrimage I may bee numbred among thy Saints Militant, that I may not feare to bee translated from this place of banishment, vnto that Inheritance purchased by Christ my Redéemer: where I shall partake of his glory with thy Saints, now Triumphant in that most glorious new Ierusa­lem.

While I liue here, let thy Word bée deare vnto me, let the Crosse of my Lord and Sauiour Christ, be e­uer before the eyes of my mind, euer assuring my selfe, that his death is my life: make mee therefore [Page 56] holy, as he is holy. And as hee layd downe his most sacred bodie in the Earth for a time, and rose againe to glorie, and as hee re­signed his afflicted (yet innocent) Soule, into thy hands, euen for me to fol­low him: so grant that whensoeuer or howsoeuer my soule shall leaue this mortall bodie, it may fol­low my Loue Iesus, to the place to which hee is gone before.

While I liue here, leaue me not (Father) vnto my selfe: for I am weake, and mine enemies are strong, but thou art Truth, the strongest, kéepe mée vnder thy feathers, and bind mée vp in the bundle [Page 57] of thine Elect, neuer to be deuided or set apart from them that shall bee saued: make my life perfect to e­uery good worke, and worke in mee that which is pleasant in thy sight, through Jesus Christ, A­men.

Lord, increase and euer confirme my faith.

MEDIT. III.

THough death, now be the end of my fleshly part, it is sufficient, that I am assured of the continuing life of my soule, after the temporall death of my body, which [Page 58] yet shall not so perish, but Body and soule shal­be glori­fied. it shall haue a future be­ing, and bee re-vnited to my soule, and so bee made one glorified body, by the glory of Christ my Redee­mer.

The present considera­tion of death, can there­fore but put mee in minde of, and giue mee desire to bee dissolued, to enioy a better life. And thereby so much the more mooue me to frame my life in my health, as if I were pre­sently dying.

Death is certaine, com­mon to all, the time vncer­taine to all, yet all liue not as if their death were neer, or that they did think that death would come at all. [Page 59] But let no man deceiue himselfe by his long life, that death is farre off, or that it hath forgotten him; it will come as a Thiefe Death will come not looked for. suddenly, to some sooner, to some later; to all when they least suspect it.

In the first Age of the World, men liued long, many hundred yeeres. Me­thusalah Gen. 5. 25. verse 4. almost one thou­sand yeeres, Adam, Noah, Gen. 9. 29. and many others, to an ex­traordinarie age. In their dayes it might haue beene conceiued, by the number of their yeeres, that they might haue liued many thousand yeeres. But be­ing all seene, in their times and turnes to dye, the o­pinion of a perpetuall [Page 60] life in earth was found er­ronious.

As the World grew in Decrease of mens ages. age, so decreased the ages of men. In Dauids time the age of man was seldome a­boue threescore and ten; if hee liued to fourescore, it was reputed a great age & rare, yet nothing pleasant to the partie; for weaknesse and infirmities of so many kinds, commonly possesse the bodies and mindes of that age, as these dayes are but a burden vnto them, yeelding only sorrow, hea­uinesse, griefes and mise­ries. And yet many of that decrepit age are loth to dye, which may argue no godly preceding life.

Moses, before Dauids Deut. 34. 7. [Page 61] time, liued one hundred & twenty yeeres, and was then in that state of strength, and agilitie of bodie, and perfection of his sences, as in his best age, and strongest yeeres; yet he dyed. Mine own na­turall father liued one hun­dred and three yeeres, lu­sty and strong; much ad­mired for his agilitie, euen to that age: yet I doe not by these precedents, col­lect any probabilitie or hope, that I shall liue much more then halfe his yeeres, though I presently feele no apparant tokens (but desire) of my dissolution. And therefore I account my life, but a meere watch for the time of death.

[Page 62] If I had seene the man that had liued many thou­sand yeeres, and were yet in health and strength, I should bee farre from flat­tering my selfe, that I Not to de­pend on long life. might liue the longer for his long life: yet I see that one man couets to attaine vnto the yeeres of the most aged. The man of sixtie, or seuentie yeeres desires to liue to eightie, he of eigh­tie to one hundred, yet doe we scarcely see one man of ten thousand, to see one hundred, nor one of one hundred, seuentie yeeres, nor one of fiftie, fortie yeeres.

If I should liue one hun­dred yeeres, when death comes, it is but as if I were [Page 63] in my Cradle. Twentie Time past short, in expectati­on long. yeeres in expectation, see­meth farre more then one hundred yeeres past.

I thinke it therefore wisedome, not to allow vnto my selfe the assurance of many yeeres, not of ma­ny dayes, nay, not of one houre: for I see some sud­denly stricken dead, yea, in a moment: a fearefull spe­ctacle, Sudden death in others, a fearefull spectacle. yet little moouing some beholders. But this vse, Wisedome teacheth me to make of other mens lots, namely, to keepe con­tinuall watch ouer my de­sires, wordes and wayes, that I may so liue, as if I saw Death with his Dart at my brest.

Death then being cer­taine, [Page 64] and his comming vncertayne, by the rule of right reason, I should bee alwayes readily prepared, for Death imports feare; and Feare presupposeth danger; Danger requireth watchfulnesse; Watchfulnesse, patience; Patience, Faith and Hope.

As touching the first, namely, feare; it is both fi­lial Feare. Mat. 14. 26 1. Pet. 2. 17. 1. Ioh. 4. 18. and son-like, and ser­uile or slauish, which last I exempt, as not the feare required of mee in this ex­pectation and watchfulnes for death. But the feare which becomes a most du­tifull sonne to a most lo­uing father is it, where­with I desire alwaies to be truly qualified, hauing an [Page 65] eye euer vnto God, as the Col. 3. 22. Psal. 33. 18 eye of a Mayden to the hand of her Mistris: fearing in loue, not louing for feare.

When Baruch read the booke of the curses against Iudah and Israel, vnto the people: both the good and the bad feared. Some Differēce of feare. fearing as children, desi­ring to be reformed accor­ding to the Law of the Lord; some as slaues fea­red the horror of punish­ment threatned, without eyther the loue of God or their owne reformation. This is not the feare that Salomon prescribes, where he saies; Feare ye the Lord, all his Saints, and depart from euil. He that sayes he feareth God, and walketh [Page 66] not in his wayes, feareth not at all, as he ought to feare, and that for want of The want of wise­dome, the want of feare. Hos. 14. 9. Wisedome: for as wisedome is giuen to them that feare God, so doth the feare of God shew it selfe by wise­dome, namely, by gouer­ning his life according to the Word of God.

Blessed is the man that Psal. 128. 1. feareth the Lord, and wal­keth in his waies. So that it is not in mee, nor of my selfe to feare God, I must be first blessed of God, be­fore God must blesse vs, before we can feare him. I can truly feare him, then that feare being bles­sed and sanctified, [...]re­straynes mee from sinne, to walke in the wayes of God: therefore I feare and walke, because I am bles­sed: [Page 67] and not blessed, be­cause I either feare or walk in his wayes: for, God by his blessing, which is his grace, giues mee the will, without which the deede cannot follow; so, both Rom. 7. 18. Phil. 2. 13. the will and the deede, the desire and the worke, in me, are of God.

He that feareth the Lord, will neither speake nor do euill, because both speak­ing & doing good, comes from the feare of doing e­uill, which holy feare, be­ing Feare, the gift of God. the gift of God, hath great commendation in the Scripture. It is the be­ginning of wisedome, saith Psa. 111. 10 Salomon, and wisedome the end of all heauenly perfe­ction, and tendeth not on­ly [Page 68] to restraine from euill, for feare of Gods Iudge­ments, as it wrought in Dauid, when he said, My Psal. flesh trembleth for feare of thee, and I am afraid of thy Iudgements: But to retayne me in the loue and fauour of God.

Iob was reputed a iust and vpright man, because he feared God, and in fea­ring God, he eschewed euill. Iob 1. 1. Satan himselfe confessed that God, preserued Iob, & blessed all that he had, for that he feared God.

The feare of God then is that true rule of wisedom, which directeth vnto a godly life: & a godly life, an infallible forerunner of a happie death: and to die [Page 69] in the Lord, is chiefest bles­sednesse, Reu. 14. 13. the passage from a miserable mortall, to a blessed immortall being.

This feare then, being the first steppe to a godly preparation to liue well, and to die blessed, is that true & most precious Iem and Iewell, which I seeke and desire to obtayne at the hands of God, whose gift it is.

And therefore, accor­ding as Salomon hath defi­ned this feare of the Lord, I will indeuour to abandon euill, and to abhorre sinne. Dauid also teacheth, and I will desire to practice the same feare, in keeping my Psal. tongue from euil, and my lips, that they speake no guile. I [Page 70] will seeke to eschew euill, and to doe good; to seeke peace, Rom. 12. 9. and to follow it: for, Who hath euer continued in the 1. Thes. 3. 15 feare of the Lord, and hath beene forsaken of him in life, or in death?

A Prayer for the feare of God, and wherein I may so liue, as I may not be a­fraid to die. The Prayer.

O Lord my God, who hast made mée and fashioned mee of the dust of the earth, and hast brea­thed into me the breath of Life, here to trauaile vp­on the face of the earth, du­ring a time appointed by thy Prouidence, which I [Page 71] shall not passe, for thou hast set down the number of my dayes, which how many they shall bée, I am vtterly ignorant; giue me therefore a holy [...]eare, that I may thinke euery day to bee the day appointed for my death, that I may so much the more warily walk in the wayes of true wisedome, in a holy and sincere conuersation, be­fore the sons of men, and in the sanctification of the inner man, lest I be found more formall before men, then faithfull in thée.

I beséech thée, hearken to the prayer of thy Ser­uant, who desireth vnfay­nedly so to feare thée, as I may not feare or be afraid [Page 72] of death. Giue me that ho­ly feare of thy Name, which thou hast comman­ded, that I may not erre from thy wayes, nor har­den my heart from thy feare: for I know, that great is thy goodnesse, which thou hast layd vp for them that feare thee.

Knit my heart therefore vnto thée, that I may fear thy Name, and may re­ceiue grace to serue thée; so that I may so please thée with reuerence and feare, that I not only may not feare to die, but desire it rather, passing all the time of my dwelling here, in continuall meditation of thy future life, sanctify­ing thee, the Lord God of [Page 73] Hosts, who art euermore my feare, for thou only art able to kill, and to make aliue; to cast downe, and to raise vp; therefore art thou only to be feared, like vnto whom there is none among al the gods; so glo­rious in holinesse, fearefull in praises and doing won­ders.

I thanke thée, gracious Father in Jesus Christ, that in and by him I haue receiued the Spirit of re conciliation & adoption, whereby I am enabled to crie, Abba Father; and am freed from the spirit of seruile feare, from the feare of Satan, by thy Spirit.

Though for a little [Page 74] while, O Lord, thou maist séeme to forsake me, and leaue mee to the spirit of bondage, yet with great compassion, according to thy wonted mercies, I finde thée euer readie to receiue mee againe: For a moment thou hidest thy face from mee, but with euerlasting mercie thou wilt haue compassion vp­on mee, and after this my mortalitie, receiue mee to eternitie, who art my Lord, my God, my strēgth and my Redéemer.

Lord, increase my feare of thee, my faith in thee, and loue towards thee.

Amen.

MEDIT. IIII.

Watchfulnesse.

THE second point of my preparati­on, is, to bee watchfull, and that for three especiall causes.

The first, for that I haue 1. Pet. 5. 8. 1. an Aduersarie, who is ma­liciously watchfull, there­fore ought I to be religi­ously watchfull.

The second, because 2. Rom. 14. 12. death will steale suddenly vpon me as a Thiefe.

The third, because of 3. Eccles. 12. 14. We must giue ac­count af­ter death. my generall account, to which, I know, I shall be called, as soone as my soule is gone from my bo­die: if then I bee not able [Page 76] to yeeld a [...]ust reason, how I haue spent the time of my life here, I shall be cast into prison, neuer to bee redeemed.

First then, to apply my watchfulnes, to the watch­fulnesse of mine enemie, it behoueth me euer to haue an eye vnto the thoughts, The heart the foun­taine of al euill. Iere. 17. 9. motions, and affections of my corrupt heart; for, from my heart proceed all the euils, that by any part or member of my bodie, are actually committed: and all the thoughts of my heart are euill euermore, Gen. 6. 5. yet thence is my tongue moued to speake, how then can my words be holy, proceeding from so pol­luted a fountayne?

[Page 77] I am often violently car­ried, whither the thoughts of my heart doe moue me, and am often incited to commit those things, how­soeuer euill, which my cor­rupt heart hath conceiued. And mine enemie Sathan, Satan watchfull ouer our inclinati­ons aswell as actions. that thirsteth for my con­fusion, takes aduantage by the inclination of my heart, manifested by mine accustomed actions, to frame his bayts according to my corrupt appetite, co­ueting euer to draw actu­al euils out of the polluted puddle of sinne conceiued in my heart.

This do I find by the ex­perience of his long prac­tice and infer [...]all strata­gems: for vpon my com­mitting [Page 78] of some sinne, and Satan in his temp­tations steales vp­on vs. hartily repenting the same with a resolution neuer to commit the like. I haue, as it were, sensibly felt and plainly obserued, how by little and little, he hath en­deuoured to lay snares to draw me to the same euil, not as with a violent hand, but as it were stealing vp­on me, like a flattering, and deceitefull Theefe, whose policies I haue no power to preuent, but on­ly by that promise, which GOD made vnto Paul, that his grace is sufficient for mee, yet doth it much be­hooue me to take continu­all heede vnto my waies: yea to the very motions of my corrupt heart: for [Page 79] mine inward desires are not long hid from him, who will neuer let slip the least shew of whatsoeuer euill and prophane incli­nation: But as the fire is a little inkindled in and by mine owne nature: So is he readie with a thousand ministers, and impious meanes, to blow it, and to bring it to an vnquench­able flame of sinfull acti­ons.

Therefore, my heartie The watch of a Chri­stian. desire is, for the withstan­ding of his temptations, to practise whatsoeuer things Phil. 4. 8. are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are worthy loue, whatsoeuer [Page 80] things are of good report, the practice of which things is true watchfulnes, most irksome and most of­fensiue to al mine enemies. Things true, Satan, the fa­ther of lyes, hates deadly; things honest, are contrarie to mine owne naturall and carnall inclination, which of it selfe delighteth in pleasure, in vanities, and all kinde of prophanenesse. Things of good report, the World indureth not, but rather backe-biting and slandering.

This capitall Aduersa­rie, the Deuill, doth not as­saile Satan en­counters vs not alone. me singly, nor alone: but commonly combines together with the World, and my corrupt nature: [Page 81] then, as so many Captains, each of them with a band of infernall Souldiers, the Deuill with his angels pow­ers, and principalities; the Flesh with a thousand con­tagious cogitations, vn­godly affections, and for­bidden vanities; and the World with a million of vexations set vpon me.

A man hauing but one mortal enemie, wil watch­fully beware of him, ei­ther to flie him, or be pre­pared with weapons suffi­cient to incounter him, though hee seeke but to depriue the life of the bo­die. How much more then behooueth it mee to bee watchful, hauing so many, and so mightie, & so mor­tall [Page 82] Aduersaries, that seeke not only my bodily death, but the confusion also of my soule? and if I be not armed with grace, the least of these will easily preuaile against me.

There is nothing more Our cor­rupt incli­nations aduantage to Satan. aduātagious to these mine enemies, then mine owne corrupt inclination, the fruits whereof are as meat and drinke vnto mine Ad­uersaries, which are the works of darknesse: there­fore will I striue with an holy endeuour, to aban­don and cast off the works Eph. 5. 11. of darknesse, deare vnto mine enemies, and to put on Tit. 2. 12. the armour of light, which is vnto them as death: I wil Rom. 13. 12 set mine affections on things [Page 83] that are aboue, and not on things that are on the earth: I will auoid euill, and cleau [...] Rom. 12. 9. vnto that which is good.

Many venimous and vi­perous Though wee bee tempted, we shall not fall. Serpents lurke in the way of this life: to e­scape their poyson in pra­ctice, I looke not, but to resist their power, I doubt not, for the Lord is my strength, to whom I will flie for succour.

A Prayer against Satan and his ministers, the World and mine owne corruption. The Prayer.

MOst gracious Lord God, and most mer­cifull in Jesus Christ, who art most pitifull in behol­ding [Page 84] the daily strong ten­tations, where with I am tryed by the policies of Satan: looke vpon me, for he taketh, as it were, vnto himselfe, in aide, the vani­ties of the world, laying them before the eyes of my corrupt minde, to se­duce me from the sweete consolation that I haue in the contemplation of hea­uenly things, vnto the de­lights and pleasures of earthly deceits. And fur­ther, thou knowest, O Lord, how subtilly hee windeth himselfe, as it were, into the secret incli­nations of my heart, by obseruing the least shew of my outward actions, maliciously watching to [Page 85] trap me, and by his baits painted out, as it were with the glittering shew of ease, of pleasure, of pro­fit, & such like, deceiuing, succeeding contentments, indeuoureth to traine mée into his snares.

What am I, good Fa­ther, that I should vnder­goe, and beare the burden of so many subtill wiles, secret snares, and strong temptations, as this most mortal aduersary of mine frameth against mée? how can I escape so vigilant and so powerfull an ene­mie, that can command principalities, powers, and all spirituall wickednesse, to attend his most deadly designes, vnlesse thou by [Page 86] thy grace preuent him?

I disclaime any power in my selfe, to resist his de­uices, and doe rather ac­knowledge, that in steade of resisting, I doe assist him against my self by the vanities of mine own cor­rupt nature; and therefore doe wholly and altogether relie vpon thy méere merciè, wherein thou hast compassion on thy weake children, thus beset with such and so many deadly Aduersaries, and compas­sed about with so great a trsupe of wickednesse.

Make mee therefore strong, good Father, in the power of thine owne strength; Put vpon mée thy defensiue armour, that [Page 87] I may yet manfully in the Spirit of truth, encounter all my spirituall and se­cret enemies.

Gird me with the girdle of Truth, put on mee the brest-plate of Righteous­nesse, and the inuincible and impenetrable shield of Faith, so shall I be able to quench the sterie darts of the Deuill; and with the sword of the Spirit, wound the strongest of them that rise vp against me: for, thou with thy Helmet of saluation, shalt kéepe me euer safe, so as neither Satan, Death, nor Hell shall bée able to pre­uaile against me.

O Lord my God, work I beséech thée in mée, that [Page 88] which is pleassng in thy sight, and grant according to the riches of thy grace, that I may bee strengthe­ned by thy Spirit in the inward man, that Christ may dwell in my heart by Faith, and so my whole spirit, soule and body, may be kept frée from the pow­er of sin & Satan, blame­lesse to the comming of the Lord Jesus: to whom bee glorie and praise for euer.

O Lord increase my faith.

MEDIT. V.

The second cause of watch­fulnesse, the vncertaintie of the time of death.

THe second cause of watchfulnesse, is the vncertayne comming of death. To the end therefore that I may prouide for his comming, and not bee afraid; as no doubt by nature, flesh and bloud cannot but bee, at the consideration of the supposed horror it bring­eth with it: I must enter­tayne a godly care to liue well, and that in the conti­nuall expectation of the time when it will come: for a godly, sincere, and a religious life, can neuer be [Page 90] too suddenly surprised by death, come it where, when, and how it will: so shall I be sure to die in the Lord. Though I should lose my head with Iohn Baptist; bee stoned with Matt. 14. Stephen; though I should Act. 7. 59. be burned with fire, slaine by the sword with Iames, Act. 12. 2. or by whatsoeuer other ig­nominious, cruell, or tor­menting death, yet I am the Lords, and with him I shall liue for euer.

Yet am I not secure, as if I needed not to feare; for, I cannot but confesse, that howsoeuer I indeuor to leade a godly life; I find in my selfe many and sun­drie relapses, and deserti­ons, though not finall, yet [Page 91] fearefull, through the ma­nifold temptations of Sa­tā working by, & through mine owne corruptions; & therefore I finde it fit, to stand alwayes vpon my Watch-towre in continu­all Mar. 13. 33 Mat. 24. 42. Prayer, that I bee not vnder the least power of a­ny of mine enemies, when my separation shall come.

I will indeuour to make The Para­ble of the Thiefe. Luk. 12. 39. vse of the Parable of Christ my Sauiour, who by way of premonition, saith, Vn­derstand this, as being a matter of chiefe conse­quence for my safetie. If the good man of the house, (which is the soule of euery man dwelling in the bodie) knew at what houre the Thiefe (namely [Page 92] Death) would come, hee would be readie to entertaine it: And would not suffer his house (his bodie) to be dig­ged thorow, namely, by vi­olence to be surprized, and to be desperatly spoyled of his goods (his soule to be tormented, & perplexed by a guilty conscience and an vnrepentant heart for sinne committed against God) but would bee still watch­ing, to preuent euery euill motion to sinne, and wait for that Thiefe Death, wil­lingly to lay downe his bodie for a time, in the graue, and to yeeld vp his soule to God that gaue it, in Christ who redeemed it.

As touching this watch­fulnesse, it is comprehen­ded 2. Cor. 6. 6. [Page 93] in a godly life, and in a continuall serious obe­dience to God, eschewing 1. Pet. 3. 10, 11. euill, and doing good: in see­king peace and following it. This is true watchfulnesse, and blessed is the man, whom Ecclus. 4. 20 the Lord when hee commeth shall find thus waking. For he that slumbreth in security▪ carelesse of future dangers, leding an vngodly life, not remembring his end, and what accoūt he is to make, when Death comes vpon this man, he shal be suddēly carryed to the place of ex treme and perpetuall tor­ment, neuer to bee relea sed. I will therefore pray, that I may retayne a con­tinuall watchful heart, and striue to liue soberly, be­cause I know not the time.

A Prayer that I may be al­wayes readily prepared for Death. The Prayer.

O Lord my God, who hast created mee of nothing, here to liue and breathe in the Earth for some few dayes, (few were the many thousand yéeres, in comparison of thine Eternitie) and yet the end of these my dayes altogether vnknowne vn­to mee: Therefore thou commandest me, to watch and to awake to siue righ­teously, and not to sinne, and yet by nature I sléepe in carnall securitie.

Thou willest me not to [Page 95] sleepe as doe other: but to watch and bee sober: but, alas, I slumber in mine owne vanities, the deceits of sinne.

True Wisedome wil­leth mée to watch, because the time of my dissolution is at hand, when I shall bee no more, breathe no more, but bee taken from all the pleasures and de­lights of this life.

Frame in me therefore, I beséech thée, good Fa­ther, a watchfull heart. Banish from me, the dark­nesse of ignorance, and all wicked affections, by the knowledge of thy truth: Giue mee grace to order my life according to that certaine and sure rule of [Page 96] all righteousnesse and sin­ceritie, by the vertue of the Spirit of Iesus Christ.

The darknesse of the night is past, and I haue the light of thy Word: giue me therefore the will and ablenesse, to cast off the workes of darknesse, and to put on the armour of light: That I may henceforth walke honest­ly, as in the day, not in gluttonie and drunkennes, nor in chambering and wantonnesse, nor in strife and enuying, but by put­ting on the Lord Iesus Christ; and not to take thought for the flesh, to fulfill the lusts thereof.

I am subiect, O Lord, to many temptations, [Page 97] giue me therefore the Spi­rit of Wisedome, and strength to resist and ouer­come them: And that I may kéep cōtinuall watch ouer all my thoughts, words, and wayes, that I bée at no time idle in wel-doing, that Death which standeth at my doore finde me not without the Lamp of Loue, faith, and Obe­dience, burning in my heart.

Make mee holy, and constant in all good and godly duties, that with a pure and sanctified con science, I may at all times and in all places serue thee, walking before thee in truth, and that with a perfit heart: that I fall not [Page 98] into the power and lust of mine Aduersaries, nor be ouer-swayed with the de­stres of my corrupt heart, but bee found perfect to e­uery good worke; for thou art my God.

Uigilant and watchful is Death, still attending to seize vpon mée, yet can­not before thine appoin­ted time, for my time is in thine hand. Giue me ther­fore a watchful heart, that I may liue to thée, and die in thée, that whensoeuer it shall come to passe, that I must yéeld my body to the dust, I may be sound wa­king, my heart settled vp­on Heauen, and heauenly things. So shall not this death be terrible, but most [Page 99] acceptable vnto me, being the way by which, I shall enter into that holy place new and spirituall Ierusa­lem, where the filthy gar­ments of sinne, shame and confusion, shall bee taken from mee; and the most glorious Robes of Righ­teousnesse, in the merits of thy glorified Soune, bée put vpon me, neuer to war old, which grant most lo­uing father, for his sake: So be it.

O Lord, increase my faith, and giue mee euer a watchfull heart, pure and holy.

MEDIT. VI.

The third cause of watch­fulnesse, the vncertaine Comming of Christ to Iudgement.

THe third cause of watchfulnesse I find to be, lest my finall iudgement come vp­on me suddenly, as by vn­prouided Death, and I be found not only idle in wel-doing, but in doing that which is euill. And if I should not (though much vnlikely) lay downe this mine earthly Tabernacle, before that generall disso­lution of all things (being doubtlesse not farre off) the sudden comming of [Page 101] that Day will not excuse me: for as I shall bee then found, I shall be iudged, & I shall receiue the sentence due vnto me, either in mer­cie, or seueritie at the in­stant of Christes appea­ring, and yet shall not pre­uent them that haue slept, euer since the death of in­nocent Abel. So that whe­ther I goe before, or stay till hee come, I shall finde no difference; for in the graue there is no remem­brance of good or euill, no feare of future danger, or hope of Happinesse to come: and therefore the time of my bodies sleep in the Earth, bee it long or short, is not conceiued or felt. Only my soule that [Page 102] shall goe before, cannot but apprehend it selfe, not fully perfect vntill that ge­nerall Day, when my body shall bee raysed againe out of the dust, and partake to­gether with my soule, the vnspeakeable glorie of Christ my Sauiour, not that I haue deserued it, but the prayse I yeeld vnto him that hath merited the same for mee, euen by his death.

It much behoueth mee therefore to watch, and to make mine account ready, for I find that the generall The gene­rall Audit is at hand, therefore to prepare our ac­count. Audit is at hand, where I shall be strictly examined, how I haue bestowed the talents which I haue recei­ued of my Lord. At which [Page 103] generall Audit all must ap­peare: Mat. 18. 24 Emperours, Kings, Potentates, Bishops, yea, from the greatest to the least, all shall bee summo­ned with the fearfull sound 2. Pet. 3. 10 Mal. 4. 1. Zeph. 1. 14. 15, 16. of a terrible Trumpet, sounding far lowder then the most horrible thunder, and all things shall bee suddenly surprized, by the greatnesse of his Maiestie that shall appeare with flames of fire: And many that shall liue to behold this fearefull Apparition (as all men shall remay­ning aliue in that Day, for none shall bee able to shut their eyes, and the eyes of them that are now rotten in the graues shall be ope­ned) shall seeke to hide [Page 104] themselues from the face of that most terrible Iudge, but in vaine.

The sight of the Iudge that can condemne but the bodie, is fearfull to the offendor. What then will the sight of this Iudge of Iudges bee vnto the wic­ked, to sinfull and secure worldlings? who comes not with a mortall Sherife, ac­compayned with a Trayne of fantasticall Attendants: but with millions of An­gels, at whose presence, the Heauens shall shrinke away with a noyse, the Ele­ments 2 Pet. 3. 10. Christs se­cond com­ming fear­full. shall melt with [...]eate, and the earth with the works thereof, the great and glo­rious Buildings, and the things therein shall bee [Page 105] burnt with vnquenchable Sulpher.

O, who will not consi­der this? who will not watch and be sober, know­ing that this great and ter­rible Day, this Day of Wrath is comming and at hand, a Day of Wrath to the wicked, but to them that feare God in loue, and liue in his feare, a Day of ioy and gladnesse: there fore shal they hold vp their heads, for their redemption draweth neere.

Seeing then that all things that wee see, and here enioy, the Heauens a­boue vs, the Earth beneath vs, the Seas, and all things in them shall bee thus con­sumed, and wee know not [Page 106] how soone: nor when one particular iudgement, namely, the day of our death shall be. What man­ner persons ought wee to None shal be able to answere the seuere Iudge. bee? appeare must euery man and answere: answere, alas, what can we answere, to him that comes not to iudge the bodie onely, which yet is terrible, but the soule and bodie, not to a temporall punishment, but to eternall torment? The stoutest cannot but be stricken dumbe at the very sight of this great Iudge, who will giue sentence, ac­cording to that euery one hath done in the flesh, good or euill.

O, that I could there­fore, clense my heart, from [Page 107] euill to good! I cannot, it is the worke of the Spirit of God in mee, which hee worketh euen of his owne good pleasure freely; ther­fore I pursuing this good begunne in mee, daily go­ing on from faith to faith, from grace to grace, I shall become fit through Gods acceptance in Iesus Christ, to waite for the Day of death, or the generall dis­solution, with gladnesse. It is the rich grace of GOD bestowed on me, whereby I haue my conuersation in 1. Cor. 1. 7. Heauen, from whence I looke for the comming of my Phil. 3. Sauiour the Lord Iesus: In whom, and by whom, there is laid vp for mee the 2. Tim. 4. 8. Crowne of Righteousnesse, [Page 108] and not for me only, but for all them that loue and looke for his second appearing.

I will therefore, watch, and pray (by the grace of Luk. 21. 36. GOD) continually, that I may bee counted worthy to escape all these things that shall come to passe, and that I may stand before the Sonne of man without feare.

A Prayer for continuall watchfulnesse, that nei­ther the generall, nor the particular Day of Iudge­ment come vpon mee vn­prouided. The Prayer.

O Lord my God in Jesus Christ, who [Page 109] art terrible and fearefull, euen to them that séeke thée, how much more fear­full wilt thou appeare, when thou settest thy wrathfull countenance a­gainst the wicked, such as now haue no feare of thy Name!

Giue me, I pray thée, a continual watchful heart, euer to bée exercised in di­uine and heauenly things, and leaue mee nor vnto mine owne affections, which are by nature full of corruption and sinne, wherein if thou shouldest take mee suddenly, I should be found a most vn­profitable seruant, to bee bound hand and foot, and east into vtter darknesse, [Page 110] where shall bee weeping and gnashing of teeth. O Ps. 50. 3, 10. hide thy face from my sin, and blot out all mine ini­quities. Create in mee a cleane heart, O God, and renew a right spirit within me. Restore to me the ioy Ver. 11. of thy saluation, and sta­blish me with thy free Spi­rit.

Why art thou cast down, O my Soule, and vnquiet Psal. 42. 5. within me? waite on God: he neuer faileth them that trust in him. Waite thou on the Lord, O my Soule, keepe his way, and he shall exalt thee, that thou shalt inherit the Land, euen the Land of Promise, Spiri­tuall Canaan, new Ierusa­lem. Psal. 37. 34. When the wicked [Page 111] shall perish, thou shalt see it. Such as are blessed of GOD, shall inherit the Land: And they that bee cursed of him, shall be cut off.

Endue mee therefore, good Father, with thy grace, that I may euer thinke of my end, that I presume not vpon long life resting secure, as if I had none account to make vn­to thée, of my time and ta­lents heere receiued of thée, and how they haue béene spent by me: nor a­ny holy duties required to bee performed, in this my Pilgrimage and Banish­ment, where I haue no continuing Citie, but I séeke one to come.

[Page 110] Holy Father, giue mée thy Spirit and Grace, e­uer to bring forth heauen­ly fruits, that whensoe­uer, wheresoeuer, or how­soeuer I shall depart hence, I may be yet found faithfull, and of the num­ber of them whom Christ when hee commeth may find waking, in well-do­ing: that the sentence, Go ye cursed, be not pronoun­ced against me, but bee of the societie of them, that shall heare, Come yee blessed.

Grant this for Jesus Christs sake, in, and by whom I haue the promise of eternall life: to whom with thee and the Holy Ghost, bee all power and [Page 113] praise ascribed, for hee is worthie.

Lord, increase my faith.

MEDIT. VII.

WAtchfulnesse then, being a principall meane to preuent the sudden surprise that death might make vpon mee, there followeth ne­cessarily Patience, an in­separable Patience. companion of Watchfulnesse; which im­plies care, attendance, and attention.

The care here meant, is Matt. 6. 25. 1. Pet. 5. 7. Psal. 55. 22. not for any worldly thing; for these I cast my care vp­on God; for he careth for me. [Page 114] But such a care as Paul had 2. Cor. 11. 28 of all the Churches, 2. Cor. 11. 28. seeking the kingdome of God and the righteousnes thereof, Matt. 6. 33. then Heb. 13. 7. Matt. 6. 33 will not God faile mee nor forsake me.

The care therfore that I couet to haue, is, how to preuent sinne, and flye Se­curitie, which are contra­ry to a godly care; and con­sequently, contrary to true watchfulnesse, and therefore farre from true patience, which worketh not vpon securitie and carnall peace, but vpon wayting for the promise of Redemption. This is the patience which the Children of God haue, whose patient abiding shall Pro. 10. 28. be gladnesse.

[Page 115] I will not therefore ren­der 1. Pet. 3. 9. euill for euill, nor rebuke for rebuke, but contrariwise, I will blesse, knowing that I am thereunto called, that I should be the heire of blessing 1. Pet. 3. 9. And if I be ray­led on for the name of Christ, shall I discouer my weake­nesse through impatience? no, there is a blessing pro­mised: for the Spirit of glo­rie 1. Pet. 4. 14. and of God, resteth on the patient man, which on their parts that rayle on him, is e­uill spoken of, but on his part is glorified. The Lord is a Esa. 30. 18. God of iudgement, and they are blessed that waite on him with patience.

Attendance, another Atten­dance. branch of Watchfulnesse, may bee said an expectati­on [Page 116] with patience, for a thing feared or desired: how feare and desire may How feare and desire stand to­gether. bee of one and the same thing, in one and the same subiect, being of contrarie effects, may bee thus an­swered; Feare in this place is not seruile, but filiall; and therefore may well stand with the desire.

A sonne hauing a charge Example. imposed by his louing fa­ther, though hee indeuour to performe the thing cō ­manded neuer so carefully, feareth yet that hee may come short of some part of his dutie; and therefore feareth how his father wil accept of what hee hath done; and yet being per­swaded through a cleane [Page 117] and cleare conscience, that hee hath done his best en­deuour, hopeth his father will take it well; and there­fore desireth that his fa­ther would returne to ob­serue the performance of that he had in charge. Al­though hee cannot make his account with such ab­solute perfection as hee should, yet, no doubt, his father cānot but hold him excusable, in shewing his good will to doe it well; so stands his feare with de­sire.

So I, hauing charge of mine heauenly Father, to doe his Commandements, I confesse, I cannot per­forme them as I ought, though I haue a desire, [Page 118] and a feare, lest when I haue done all what I can, I The most diligent may bee found vn­profitable may yet bee found vnprofi­table, not withstanding my greatest care, and most di­ligent attendance of the outward part: to which attendance is required At­tention, Attention two-fold. namely, the minde and will, which I conceiue to be two-fold.

The first is, to the Will and Word of God, to pra­ctise 1. it.

The second, to mine owne imperfections, to re­forme 2. them, and to keepe mine affections in due cō ­formitie with the Cōman­dements of God.

Attention to the Will and Word of God, is that, where­by I am directed to per­forme [Page 119] that, which is ho­nest, iust, and right, and that in faith, wayting with patience the reward set be­fore me, not as a reward for my worke done, but as a free gift of God in Christ, in whom, and by whom, my worke is accepted as perfect, though imperfect.

Attention to mine owne Attention to selfe imperfec­tions. imperfections, is also double of the soule and of the bo­die. As touching the first, it is to hearken vnto (as it were) and obserue the mo­tions of my corrupt heart, not to yeeld vnto, and to fulfill them; but to suppresse and preuēt the fruits that grow from them, euen in the buds, though they seeme and shew themselues ne­uer [Page 120] so pleasant, sweet, and delectable: for, they breed Securitie & a carelesse life, insensible of true patience, and so become subiect to a sudden surprize. And the rather, for want of the se­cond attention; namely, to the vncertayne estare of my feeble bodie, which is subiect (besides infinite ca­sualties, being in health) to a thousand infirmities and mortal diseases, which may suddenly dissolue this mortall life, though they bee not at the instant fea­red nor felt.

This Attendance & At­tention, are the fruits and effects of Watchfulnesse, through Patience; for, without patience who can [Page 121] waite for any future be­nefite?

The Husband-man is The Hus­band mans attēdance and atten­tion. brought in by the Holy Ghost an example of way­ting with patience; for he committeth and commen­deth the seed to the earth, with great diligence, hee waites for the crop with patience, and attends the former and latter raine, and by due attention hearkens, how the course of things goe, that he may make the best of his commodities.

Doth nature afford men this care, patience, atten­dance, and attention, in vvorldly and perishing things? And shall I come short of these in spirituall and heauenly things? and [Page 122] not rather in watchfulnes, patience, and godly obe­dience looke for the end of this mortalitie, in hope to reape and receiue cele­stiall and eternall glorie? God forbid.

But I acknowledge, that all my whatsoeuer watch­fulnesse Watchful­nesse in patience merits no­thing, be­cause it is all vnper­fect. in patience, or suffe­ring, deserues not the least graine of glorie: for, I am often, not only beset with temptations to sinne, but also pressed with the con­tinuall cares and troubles of this life; and I through weaknesse doe yeeld vnto the one, and faint vnder the burden of the other▪ and in stead of true watch­fulnesse with patience, I fall either into the slumber [Page 123] of Socuratia, o [...] [...]nto a kind of seruile feare, or despaire; and most seldome watch I with the open eyes of true attention and patience: A kinde of patience I seeme to haue, but mixed often-times with a kinde of grudging discontent at my corporall and domesticke crosses, and worldly, trou­bles, where with I often finde my selfe much op­pressed; which yet God (I know) for no other cause layeth vpon mee, but to make me sensible of mine owne imperfections, and to correct mee for, and to reforme sinne in [...]e, while I liue in thè world, that I b [...] not, condemned with the world; though it bee vnto [Page 124] me for the time very vn­pleasant, vntill I enter into consideration, that through many tribulations I must en­ter into the Kingdom of hea­uen: and, that the man is Correcti­on neces­sarie. blessed whome God corre­cteth: and God giueth that blessed man patience to bear his corrections, with-out grudging, and giueth alwayes a comfortable is­sue to euery temptation.

There is a kinde of pa­tience, wherein a man in­dureth that which hee would and cannot auoid; this hath the name, but not Counter­feit pati­ence. the nature of that true pa­tience, which I wish to haue.

The patience which I indeuour to attaine vnto, [Page 125] is a constant bearing of True pa­tience. my crosses, and a settled expectation through faith, for the end of that which cannot bee auoyded, nor better obtayned, but by death.

Therefore, casting aside all hope of temporall free­dom, & the feare of death; I only relie vpon, and wait the performance of his promise, who hath reser­ued all true freedome of The place of free­dome is heauen. those that are his, of his owne free mercy in the heauens onely, as from hunger, thirst, nakednesse, enemies, labours, sicknes, sinnes, and all other mise­ries whatsoeuer, which in this life short and euill, I am inforced (yet with [Page 126] patience) to endure.

This freedome, I know, I cannot attayne vnto, but by changing this life by death, and therefore with patience I daily expect it, reuerencing the intire loue of mine heauenly Father, in chastising me here, and doe acknowledge the ri­ches of his bountifulnesse, patience, and long suffering, that he hath spared mee so Gods for­bearance to punish. long to liue, where hee might iustly haue cōfoun­ded me long agone for my sinnes: but contrarily hath fauourably kept me vnder his Fatherly discipline, thereby to leade me in the way I ought to walke in, as in watchfulnesse, pati­ence, attendance, and at­tention, [Page 127] according to god­linesse, through IESVS CHRIST, in whose name I will addresse my prayers vnto my heauenly Father, for the Spirit of patience, to wait for a better life by death.

A Prayer for patient way­ting for a future better life by death, fit to be said in sicknesse. The Prayer.

O Lord my God, I waite on thée: My soule keepeth silence vnto thee, for, of thee commeth my saluation; therefore do I submit my self vnto thy will, giuing thée thankes for thy patience towards [Page 128] me in Jesus Christ; nor thou hast shewed thy selfe towardes mee slowe to wrath, and full of good­nesse and mercy.

Increase euer, more and more thy graces towards mee, that in this my Pil­grimage towardes my graue, I may possesse my soule in patience, waiting thy good time for my deli­uerie: for, here where I now dwel, I neither hear, nor sée, taste nor touch any truly comfortable thing, only thy Word is my spi­rituall consolation, and the hope of future glorie, my ioy.

And were I not fed with the hope of a better life by death, I were of all men [Page 129] most miserable: for nature could not with patience beare the burden of this miserable life, being so ful of all infirmities both of body and mind, so fraught with sins of all sorts, and accompanied with so ma­ny and sundry crosses, and finally, subiect to thy se­uere Judgement.

But thy fauour and thy loue, and thy patience to­wards me, worheth in me patience, knowing that the time is comming, and at hand, wherein I shal be fréed from this mortal and miserable, to enioy a life immortall and glorious.

O confirme therefore & increase the patience, at­tendance, and attention, [Page 130] which thou hast begun in me; that after I haue here done thy will, I may re­ceiue the promise, wherein thou hast assured me, that the patient abiding of the righteous, shall be glad­nesse.

Thou art a God of mer­cy, and blessed are they that waite for thee. Grant therefore, Lord, that I may be found blamelesse in the day of my distati­on: and that I may here walke worthy of thee through Christ, beeing strengthned with al might thrugh thy glorious pow­er, to all patience and long suffering, with ioyfulnes. Amen.

Lord, increase my faith.

MEDIT. VIII.

Of Repentance, and Merit.

NO man, be he neuer so holy, is free frō sinne, and there­fore neuer free from occ [...] ­sions to mooue him to Re­pentance. And I acknow­ledge, that Repentance, Pa­tience, Watchfulnesse, At­tendance, and Attention, are of no force, vnlesse Faith be the ground of e­uery of them. For, it suffi­ceth mee not to bee sorrie for my sins (as it séemeth Iudas and Kain were) vn▪ lesse by Faith I can feele, & assure my selfe, that my sinnes are also pardoned (as neither of them did) for it is the free gift of [Page 132] God, which God vouchsa­fed not to them. Neither is it sufficient for mee to watch with Patience, or to attend the bringing forth of outward oftentiue and vaine-glorious works; but I must feele in my selfe, the infallible tokens of mine effectuall calling, and ingrafting into Christ through Faith, before I can bring forth workes worthy amendment of life, which is true Repentance.

Some tokens of mine effectuall calling, I fe [...]le in my selfe, for I desire to do good, yet euen then is euill present with me. I delight in the Law of God, as concer­uing Rom. 7. 21, 22, 23. the inner man: Name­ly, as I am regenerate. But [Page 133] I see another Law in my members, rebelling against the Law of my minde, and lending me captiue vnto the Law of sinne which is in my members. So that I cannot Verse 19. doe the good I would doe, but the euill which I would not do that I doe.

Should I then thinke, that because I feele not the signes of my calling in perfection, and because I am not free from all touch of infirmities and sinnes, in thought, word and deed, that therefore I haue no Repentance? God forbid, for to perswade my selfe, that I haue no sinne, were to deifie my selfe, and to make mee equall with Christ, as doe those that [Page 134] are faithed from, yet by their workes of Merit and of Supererogation, pre­sume to affirme, that they can bring not only them-selues, but others to sal­uation, The opi­nion of Merit, and Workes of Superero­gation, blasphe­mie. whose arrogate Merit stinkes before God, making the death of Christ of none effect; the highest Blasphemie that mortall man can spew out against the Trinitie: for, hereby is the most vnsearchable loue of God the Father in sen­ding his Sonne, made vain and fruitlesse; the obedi­ence of Christ to his Fa­thers will, made needlesse, and his death causlesse, and the worke of the Holy Ghost who giueth Faith in the hearts of them that [Page 135] shall bee saued excluded; and the corrupt heart of miserable man, wherein, by nature, is nothing but sinne (the dregges whereof will remaine, euen in the regenerate man during this mortall life) exalted aboue the merits of Christ. Which Blasphemy be farre from me.

Hee that can merit his They that can merit, need no Repen­tance. owne Saluation, needs no Repentance, which I dis­clay me; and cleaue only and alone to the merits of Christ my Sauiour, in whom my Repentance im­perfect, is reputed true Repentance, howsoeuer the [...]ing of sinne remaines in me, yet without mortall venome, only to keepe me [Page 136] euer in minde of mine im­perfections: for when sin­full motions arise in mee, I cannot but acknowledge in my selfe, corruption, which cannot but humble mee before God, and occa­sion me to pray for the Spi­rit of Repentance, and that God will deliuer mee from this bodie of sinne.

A Prayer for true Repen­tance, and a reformed life. The Prayer.

O Lord, my God, I come here into thy presence, fearefull to looke vp to Heauen, where thou sittest, from whence thou beholdest all my wayes, [Page 137] and obseruest all mine ac­tions in earth, cursed and euill: and wherein I haue too too long wallowed my selfe, and as it were ba­thed my selfe in the bloud of mine owne soule, which I haue diuersly wounded, through my sinnes, sel­dome or neuer calling my selfe to an account what I haue done: but resting secure, haue followed va­nitie vpon vanity heaping [...]ne vpon sin, as if there were neither pleasure nor profit but in a carnall course of life.

O touch my heart, with a true sorrow for euery idle thought of my heart, for euery vaine word of my mouth, and for euery [Page 138] act that I haue commited against thy sacred Maie­stie, giue mee grace to call to minde my sinnes of all sorts, of all seasons, and of all places, howsoeuer or wheresoeuer I haue done and committed them that they appearing vnto mee in their vgly likenesse, I may truely lothe them, hate and abhorre them, and vnfainedly repent them, while Ihane time, and while thy Mercies may be found, for in death there is no remēbrance of thee, and in the graue who shall prayse thee? Returne, O Lord, deliuer my soule, saue mee for thy mercies sake, withdraw not thy tender mercie from mee, [Page 139] O Lord, let thy Merrie and thy Truth alwayes preserue me.

Open, Lord, my dimme eyes, the [...]ies of my heart, that I may hence-forth sée and walke in thy wayes. Soften and molliste my hard and stonie heart, that with Peter, I may go out of my sinnes and bitterly bewaile them. Send thy Psal. 43. 3. light and thy truth, let them lead mee, let them bring me vnto thine holy Mountaine, and to thy Ta­bernacles.

Giue me a truly repen­ting heart, through a liue­ly Faith in the Merits of thy Sonne, in whom say vnto my Soule, and seale it vnto mee by thy holy [Page 140] Spirit, that thou art my Saluation.

Lord, increase my faith, and accept my Repen­tance.

MEDIT. IX.
Of Faith and Hope, and the effects of them both, and of the glorie to come.

FAITH & HOPE, the maine Pillars whervpō are buil­ded all other Diuine Ver­tues, are the meere gift of God, without which I doe acknowledge I cannot be saued.

Saint Paul writing vnto Heb. 11. 6. the Hebrewes, describes [Page 141] the faith whereby I be­leeue in Christ, not to be a dead, but a working faith, Iam. 2. 20. knowne by the effects, whereof are many Exam­ples, Rom. 11. And where­by Rom. 11. many most worthy men approued themselues to bee of God, and to bee beloued of God, who by their faith apprehended things absent and vnseene to their vnspeakable comfort, as really and truly, a [...] if they had beene present and visible: confirming thereby, that faith is the Rom. 8. 24. ground of things which are hoped for, and the euidence of things which are not seene.

By this, our faithfull Fore-fathers saw Christ [Page 142] long before he came in the flesh, and beleeued him to The Fa­thers be­fore Christ saw Christ to come. come to bee the Messiah. Moses (saith Christ) saw my dayes. So did the Pro­phets, Dauid and many o­ther, who hoped for that which they saw not, yet at length obtained the visible glorie of the same Sonne of God, by whom, and in whose bloud to bee shed they were saued.

Without faith howsoe­uer a man may liue in a see­ming sincere course of life before men, though he bee obserued to doe no man wrong, yet if hee take not hold of Christ by this liue­ly faith, if hee imbrace not his Word, lay it vp in his heart, if he bring not forth [Page 143] fruits worthy amendment of Mat. 3. 17. life; he pleaseth not God: for, in nothing is GOD Mat. 17. 5. pleased, but in and by his Sonne: and is delighted is 2. [...]et. 1. 17. none, but in such as seeke him and serue him, in and by his Sonne.

I cannot come vnto God without Christ; nay, Heb 9. 24. I cannot beleeue that God is, but by Christ. I cannot hope to receiue the good things of Heauen, not with patience abide for them, but that Christ hath purchased the same for me; and promised the same vnto me. And therefore I beleeue them to bee cer­taine and sure, though yet but in expectation; there­fore I wait with patience.

[Page 144] The Husbandman way­teth for the Haruest, many Patience in the hus­bandman. dayes after his chargeable and laborious commit­ting the Seed vnto the earth: if the Haruest were instant vpon the casting away of the Seed, there were neither Patience nor Hope in the Seedes-man. And if by experience hee found not, that the Seed cast into the Earth, would render recompence, hee would either forbeare to cast it away, or being sowne, neuer hope for fruit. So I wretched man, though I deserue no other fruit to reape then I haue sowne, namely, of the flesh corruption: yet I hope to reape what I haue not Gal. 6. 8. [Page 145] sowne, namely, of the Spi­rit, euerlasting life: and that through Iesus Christ, who, (and not I) hath cast the Seed of the Spirit into my Soule, the fruit where­of I shall reape, at the ge­nerall Haruest, to mine owne euerlasting vse, as if the Seed had beene mine owne, for which I hope with patience in Faith.

As the Light followeth the Sunne, so Hope fol­lowes Faith. But if I be­leeued not God in Christ, and in him had assurance through Faith, of the per­formance of his promise Men most miserable, but for the hope of another life. of future glorie, I might well say with Saint Paul, I were of all men most mise­rable, for to endure here [Page 146] miseries, crosses, enemies, labours, anguishes, and perplexities of bodie and minde, and to bee also fru­strate of future comfort, my case were worse then the Bird in the Ayre, the Fish in the Sea, or the brute Beast of the Field. But glo­rie bee to God in Christ, who hath assured mee of a Kingdome to come, an in­heritance immortall.

Edifie your selues (saith Saint Iude) in your most ho­ly Iude 20. 21. Faith, praying in the Ho­ly Ghost, and keep your selues in the loue of God, looking for the Mercie of our Lord Iesus Christ vnto eternall life.

Eternall life then, being the end of my Hope, I will [Page 147] with patience abide it, for comming I know it will come. And the delay of mine enioying it, is but the try all of my faith, which yeel­deth me that assurance, that to mee is much more precious then Gold that perisheth: and shall bee found to my glorie, at the appearing of Iesus Christ, whom, though I haue not seene, yet I loue him, beleeue, and reioyce in him with ioy vnspeakeable and glorious, and shall re­ceiue the end of my Faith, euen the saluation of my soule after this death.

It may bee demanded, Vaine and carnall ob­iections a­gainst Faith and Beliefe. Is it so easie a matter to obtaine eternall life? To beleeue onely? no, I be­leeue not, that simply to [Page 148] beleeue, can obtaine salua­tion: But if I confesse with Ro. 10. 9, 10 my mouth the Lord Iesus, and doe beleeue in my heart, that God raysed him vp from the dead, I shall bee saued. It may bee againe obiected, Here is yet but faith of the heart, and confession of the mouth. If this bee all that is required to saluation, it is not so hard a thing, as it is conceiued, to obtaine it.

I hold, in deed, that the bare confession of Christ, and to beleeue that Christ is, though I beleeue him to bee the Sauiour of the World: and yet doe not apply his merits and death vnto my selfe, my Faith profits mee little, and my [Page 149] Confession nothing at all. Thou beleeuest (saith Saint Iames) that there is one Ia. 2. 18, 19. God, thou doest well: the De­uils also beleeue and tremble: and therefore barely to be­leeue, that there is a God and a Christ, & to confesse as much, is no more then the Deuils doe. Therefore this Faith and this Con­fession is not sufficient to my saluation; for then should the Deuils that be­leeue, bee also saued, but they beleeue and tremble: I beleeue and hope desi­ring to shew my Faith, by my workes.

Abraham indeed was iusti­fied Iam. 2. 21. Gen. 22. by his faith, & that be­fore the attempting of the offering of his son. But by [Page 150] the offering of his sonne, hee shewed that his faith was not a naked, and bare faith, but a faith accom­panied with obedience, & good Workes; for his workes preceded not his iustification, but beeing first iustified, he beleeued and obeyed. Abraham be­leeued Iam. 2. 23. God, and it was im­puted to him for righteous­nesse.

Faith being the gift of God, brings forth good Faith the gift of God, yet ours by imputa­tion. Works, which in Abraham grew not by nature, but by the free mercie of God, wrought, and working by the Holy Ghost, whose fruits they were; yet in Gods mercie imputed as the fruits of Abraham: so [Page 151] what-soeuer good thing proceedeth of my faith in Christ, I assume it not as mine, though through Christ so imputed.

I beleeue, that true and sauing Faith cannot bee without good Works, for without good Works faith is Iam. 2. 20. dead. And I also beleeue, that there may bee works of themselues good, and yet without true faith, not onely not acceptable to God, but rather condem­ned of him: for, whatsoeuer Rom. 14. 23 is not of faith, is sinne. And therefore, the opinion of meritorious works, and works Heb. 11. 6. of supererogation, I beleeue cannot be grounded on a true sauing faith: for, to assume selfe-power to doe [Page 152] good, and there-by to merit saluation, is meere­ly against Christ and his merits: as is also the pre­tēded propitiatorie sacrifice Sacrifice of the Masse. of the Masse, and the reall being of Christs flesh in the Eucharist, not onely not necessary to enter into my beliefe; but rather, that I beleeue that the death of Christ, once for all, apprehended by a liuely faith, and his merits ap­plyed for the pardon of my sinnes, to my vnderstan­ding [...], is a [...] sufficient for the washing away of the sins of as ma­ny as doe truely beleeue, and earnestly repent; and doe receiue in that faith the sacramentall signes of [Page 153] the breaking of his body and sheading of his bloud vpon the crosse; namely, bread and wine faithfully.

I beleeue that Christ Act. 7. 49. cōtinues really in heauen, sitting at the right hand of God, a continuall and a­lone Mediator, euen for Heb. 4. 14. 1. Tim. 2. 5. me, and that the heauens shall so contayne him vn­till his second comming; vntill which time, the Sacrament is left vnto all beleeuers, to be a remem­brance vnto them of his death, which is a suffici­ent propitiation, for the sinnes of all beleeuers.

I doe therefore beleeue, that the holy Ghost, pos­sessing my heart at my par­ticipation of that holy Sa­crament, [Page 154] worketh faith in me, which faith looketh backe vnto the death of The true vse of the Sacramēt of the Lords Supper. Christ vpon the crosse, be­holding (as it were) by the eye of the same faith, the breaking of his bodie, and the powring out of his bloud, euen then sa­cramētally represented vn­to mee by the bread bro­ken, signifying his bodie, and by the wine powred out, signifying his bloud; which I corporally eating and drinking, I doe as verily taste of the vertue of Christs death in my heart by faith, as I do taste in my mouth the bread & wine. And this I beleeue to be the true vse of this holie mystery, whereof all faith­full [Page 155] receiuers do no other­wise partake of Christs bo­die now crucifyed, then the faithfull Iewes did par­take of him in eating the Paschall Lambe, prefigu­ring the death of Christ to come, as now we solem­nize the commemoration of his death past; but that they had it vnder a more darke vayle, which now being taken away, appea­reth to vs most perspicu­ously and cleerly.

MEDIT. X.
Christ elected none for fore­seene workes.

I Doe not beleeue, that GOD ele­cted me, for the foreseen good works, that I would doe; for I dis­clayme all inherent good­nesse by nature; and doe belieue that God giues me Rom. 7. 18, 19. and 2. 13. both will and the power to doe good; and all the good that I doe, I ac­knowledge to be of God: and the euill that I doe, to bee of my selfe: therefore the good that I doe, I doe not beleeue to be the cause, but the effect of mine election. I confesse [Page 157] that God did foreknow I would doe good, not but that hee likewise forepur­posed to indue me with his owne Spirit, whereby I should doe it, therefore is not the worke mine, but the Spirits, that God hath giuen me: for, if I should beleeue that God foresaw the good that I (setting the Spirit of God aside) should doe, and therefore did elect mee; were it not to beleeue, that mine own workes were the cause of Eph. 2. 8, 9. mine election, and so as­sume vnto my selfe power to worke mine owne sal­uation? which God forbid God giues the wil and the power to worke, and re­wards the worke, not as a [Page 158] debt hee owes mee for my worke; but as he first gaue me the will and the power freely, so hee rewards not my work, but manifesteth his mercie, wherein hee likewise, as hee freely ele­cted Gal. 5. 4. mee, so hee freely be­stowes vpon me his salua­tion, through his owne meanes: and therefore I ra­ther vtterly condemne my best works, then to expect any meritorious reward for them.

I feele the force of mine owne corruption daily, and that appeares in the whole course of my life by the fruits, which of them-selues We can­not sup­presse sin, but by grace. are euer euill, which I cannot suppresse but by the grace of GOD in Christ.

[Page 159] If I knewe nothing by my selfe, to yeeld me cause of doubt, yet were not I thereby iustified. But I know no good in my selfe, what shall I say then? am I condemned? God forbid: for as God did freely elect mee, so hee freely iustifies mee, not for mine owne good workes, the best of which are imperfect, but of his owne free mercie, by imputing Christs righte­ousnesse and merits vnto me; in whom, and with whom, a Crowne of glo­rie is laid vp in heauen, e­uen for mee: from whose fulnesse, I receiue euen here, Iob. 1. 16. grace for grace: whereby, and not by any meanes of mine owne, I doe grow [Page 160] and increase, and the elder I waxe in Christ, the more I fasten my roote, and the more I flourish in the Spirit: for, They that are planted in the Courts of the Lord, shall flourish in their age, and bring forth fruit: and happy are they that are in Christ Iesus, whom neither life, nor death, nor things present, nor things to come, shall se­parate from the loue of God.

Shall not Death then se­parate The bene­fit of death me from Christ? no, it shall not only not sepa­rate me, but it shall bring me into his Real and Roy­all presence, into his King­dome of glorie, new Ierusa­lem; where I shall see his Maiestie, as farre to ex­ceed the glorie of Salomon [Page 161] in the day of his magnifi­cent Coronation, as the Sunne exceedes in bright­nesse the darkest and blac­kest cloud.

Is this then the hurt that Death can doe vnto mee? and shall I feare it? will a wise man refuse a rich pos­session, for not passing to it by an ordinarie bridge, by which hee hath seene millions goe before him? And shall I desire to dwell in this base and beggerly cottage, this ruined and rotten house of clay, in la­bour, trauaile, care, feare, trouble, enuie, griefe, and a thousand miseries, rather then passing by the ordi­naire way of death, to in­herit a glorious Kingdom? God forbid.

[Page 162] I desire farre rather to be The glory to come, farre ex­ceedes mans vn­derstan­ding. with CHRIST in glorie, which glorie, I beleeue, farre surpasseth, both what is or can be spoken, or con­ceiued of it. The very An­gels that presently partake of it, cannot expresse it: nay, the holy Ghost, though hee doe assure vs that it is prepared for all Gods e­lect, yet the very fulnesse Wordes cannot expresse the glorie to come. of it is not reueiled, words cannot so sufficiently de­clare it, as that the most il­luminate man can expresse it; not Paul himselfe, though hee were taken vp into the third Heauen, where hee heard, and no doubt, sawe wonderfull things, yet could hee not discouer them to the full [Page 163] apprehension of any mor­tall.

But, by the glorie that If worldly things be glorious, how much more are heauenly? God hath reueiled in his works, by the Firmament, the Sunne, the Moone, the Stars, the Seas, the Earth, the order and course of all his creatures visible, may leade vs to iudge by way of comparison, That if the things, for the vse of mor­tall men here, bee so won­derfull and glorious, what are they that are in the heauens, where no base or corrupt thing commeth?

The Sunne is a creature Mat. 24. 29 Luk. 21. 25. that shall be darkned, yet who is able firmely to fixe his eyes vpon the glorie thereof? How much more glorious, may I thinke, is [Page 164] he that made it? whom ne­uer mortall man could e­uer see and liue. Moses seeing, as it were, but the shaddow of his glorie, re­ceiued yet such a trāsplen­dencie of glorie in his coū ­tenance, through that litle sparke of Gods glorie, as the Children of Israel could not behold the brightnes of it.

What glorie then, shall I thinke the Elect of God shall receiue from GODS al-fulnesse of glorie, which is so vnspeakeable as can­not bee conceiued? But as the Iron, partaking the feruent heate of the fire, becomes like vnto the fire: so I, with the rest of Gods Saints, shall so partake of [Page 165] his glorie, as this my cor­ruptible bodie, when it hath put on incorruption, shall become totally glo­rious, through the tran­splendencie of his glorie.

The bodie of man is a Great dif­ference betweene the beau­tie of the soule and body. beautifull visible worke­manship, yet it is of the earth, earthie: how much more beautifull is the in­uisible soule of the rege­nerate man, which is of heauen, heauenly; spiri­tuall and inuisible?

Seeing then that earth­ly and visible creatures be so glorious, as they doe administer great content­ment and delight vnto the carnall eye: How much more will Gods inuisible works delight the spiritu­all [Page 166] sense of Gods elect, when they shall at full par­take of them? Who then will not long and desire to see them? much more to be partake [...] of them? espe­cially of that glory, which whosoeuer inioyeth, shall bee delighted with no o­ther obiect? And I verily beleeue, that one day I shall see it, and say with Dauid: As I haue heard, so haue I seene in the Citie of our God: and shall not but acknowledge, that it exceedes all that I haue heard with mine eares, seene with mine eyes, or conceiued with my heart, by infinite degrees.

So gracious is God, as he giueth greater things, [Page 167] then man can conceiue by Eternall ioy can­not be had but by death. his promises: & although I cannot as yet sufficiently conceiue, much lesse speak of the surpassing excellen­cie of that glorie; yet will I meditate thereupon: the more to make the plea­sures of this life of no account, and the more to kindle in me a desire to be dissolued, to enioy that vnspeakable glorie, which cannot be attayned vnto, but by death.

The word Glorie im­ports The word Glorie, what it imports. matter of dignitie; and I see the whole multi­tude of humane creatures desire it; bending all their studies and endeuours to obtayne it. But, alas, what is it? is it not like [Page 168] Ionahs Gourd, growing Ion. 4. 6, 7. vp and withering all in a day?

What man then of ordi­narie vnderstanding, will be so earnest & eager in at­chieuing this moment any, and so remisse and care­lesse in seeking to obtayne that perpetuall glorie? for, I see that this worlds glo­rie The glory of the World, what it is. is ful of suspicion, care, feare, troubles, and dan­gers, euen in the best e­state subiect to change: but the future shall be free, full Future glorie. of all constant happinesse and absolute content, and therefore more to be desi­red then all humane great­nesse: it fades not, as did glorious Salomons, and o­ther temporall Potentates [Page 169] and Princes; who yet, may truely challenge condigne glorie aboue others in this life, through their morall vertues; yet not thereby truely glorious, without the assurāce of that which is to come, which, nothing shall be able to blemish, as doe enemies, sicknesse, and crosses, dishonour and e­clipse the earthly honored.

Gods iudgements also doe often fall vpon the vn­duely dignified, not vpon Act. 12. 23. the truely honourable, as they are honored by men, but as they are men offen­ding the GOD of glorie, Who exalteth the humble & Luk. 14. 11. meeke, and casteth the inso­lent and proud (euen Prin­ces) downe to the ground.

[Page 170] The glorie to come shall no man or matter blemish, or diminish, which glorie I see now, but as through a vaile, as in a glasse much imperfectly: but when I shall be dissolued, & when my earthly and spirituall parts shall be made one a­gaine, then, I verily be­leeue, that I shall see at ful, and freely enioy that ine­stimable glorie, namely, my glorified Redeemer, face to face, and shall be trans­formed into the same glo­rie; so that nothing shall bee left in mee, but that which shal be wholly glo­rious.

O, how hath the Lord magnified his mercie to­wards me! He hath raysed [Page 171] mee from the dust: hee hath Gods wonderful fauours towards vs. deliuered my soule from hell, and assured mee to sit with him in glorie, and to be filled with the ioyes that are at his right hand, to eate at his Table, to drinke of the Ri­uers of his pleasures: and in his light I shall see light, and bee changed by the sight of his countenance.

The faces of the iust shall shine as the Sunne in the fir­mament, when the glorie of God shall shine vpon their soules and bodies to­gether, changed from cor­ruption, and made parta­kers euen of the diuine na­ture.

Can the tongue of Man The glory to come vnspeake­able. or Angels then, expresse the aboundant felicitie, [Page 172] that the Saints of God shal enioy? no, it confoundeth al the imagination of man, to conceiue the vnspeake­able glorie that there will appeare, now darkely ap­prehended through faith.

One torch giueth light to the whole roome where it burnes, but where there are many burning, the light is farre the greater. If one Sunne in the firma­ment giue light to so am­ple and spacious a world as we here liue in: and the face of euery iust man shal shine as the Sunne; what a glorious light and beauti­full sight will there bee in the heauens, where milli­ons of millions of glorified Men, with Angels, Arch­angels, [Page 173] Seraphins, and Che­rubins, shall shine as so many bright and beauti­full Sunnes together; all taking their light from that all-shining Light of lights, the Sonne of the li­uing God, all knit toge­ther in the band of one Spirit, in so sacred a com­munion and vnion, that e­uery one of them shall ac­count the glorie of ano­ther, the augmentation of his owne ioy, contrarie to the course and condition of the worldly glorious; who emulate and enuie all others that exceede or e­qualize them in glorie! Moreouer, with what spi­rituall ioy shall I behold my most louing Redeemer [Page 174] and Sauiour Iesus Christ, sitting as absolute Prince of Glorie, by whose Merits I haue obtayned this sur­passing glorie.

MEDIT. XI.
The glorie to come makes the the godly willing to dye, and the rather for the crosses of this life.

NOw then, seeing so great a weight of glorie, set be­fore the eye of my faith; why should I be afraid to lay downe this my mortall bodie in the graue? although I know, it shall there rot, putrifie, [Page 175] & turne again to dust: yea, to more vile Earth, then whereof it seemeth now to bee made. Were my beautie as Absaloms, it shal become a stinking Carri­on, lothsome, and filthie.

To what end then Not to pā ­per the bodie. should I so vnnecessarily respect it, as to adorne it with superfluous & needles Ornaments? Why should I couet to fill and feed it with daintie and delicious fare? And why should I fulfill the desires, and vaine delights of my corrupt heart? Why should I swee­ten and perfume my out­part, to make it odorife­rous to others, mine in­ward part resting yet odi­ous to God?

[Page 176] This superfluous care of my bodies vanities, would not only make mee the more sweet and plea­sing, but farre the more hatefull to God and god­ly men: therefore shall my desire and practice bee, by The sum of a Chri­stians care. the grace of God, during the short remaining part of this my miserable life, to couer my nakednesse with apparell, meerely needfull, and seeke to maintaine it with food, such as it shall please my God to blesse vnto mee, and through the same grace, my hearts de­light shall bee in the conti­nuall true seruice of my heauenly Father, hauing e­uer an eye vnto, and desi­ring that time when, and [Page 177] that place wherein I shall need neither rayment nor food, and where I shall be onely delighted with the glorie, wherewith I shall bee filled after this bodies death: which, although it perish for a time, my soule resteth euer immortall, God, being the God not onely of mine immortall soule, but of my mortall bodie also.

And I beleeue that hee God will raise the body to­tally at the last Day. will not lose one haire of mine head, nor the smallest dust that shall come of my putrified carcasse, nor one bone of my rotten and consumed bodie; and that hee will rayse my mortall part in all fulnesse of all the parts, and make them [Page 178] all ioynt-partakers of eter­nall glorie in Heauen, in the Day of Christs second appearing, in what manner soeuer it bee dissolued; burnt in the fire, drowned in the Sea, deuoured by wilde Beasts, or by any o­ther meane whatsoeuer.

I heare naturall reason say, It is an easie matter to Hard for naturall men to beleeue the Resur­rection. beleeue that I shall dye: experience makes it so common. But to beleeue that this my bodie, when it shall bee rotten, and consumed to dust, ea­ten with fishes, deuoured and digested by wilde beasts, or burnt to ashes, or bee vtterly otherwise consumed; that it shall rise againe to glorie, is not [Page 179] so easily apprehended: no experience teaching it, but the resurrection of Christ, which I haue not seene.

I disclaime in this point all naturall reason, and doe faithfully beleeue, that as my Redeemer Iesus Christ Rom. 10 9. 1. Pet. 1. 3. dyed and rose againe: So after my death I shall, by the vertue of his Resurre­ction, rise againe to eternal life.

Iob prophesied of the Resurrection of humane dead bodies, and affirmeth that hee knew, that his Re­deemer Iob 19. 26, 27, and 14. 14. liued, and that though after his death the wormes should deuoure his flesh: yet in the same flesh he should see God, looke vpon him, and behold him, and [Page 180] that with his owne, namely, with the eyes that then hee had. And the Prophet E­say affirmeth, that the dead bodies in the graue shall rise againe, some to glorie, some to torment. The dead men (saith hee) Esai. 26. 19, 20. shall liue, euen with their bo­dies shall they rise.

Christ saith, maruell not at this: The houre shall Iohn 3. 25. come, when all that are in the Graues, shall heare his voyce, and shall come forth, they that haue done good, vn­to the Resurrection of life, but they that haue done euill, vnto the Resurrection of condemnation.

Christ also affirmeth, that it is his Fathers will that sent him, that hee shall [Page 181] lose nothing of that he hath giuen him, but that hee shall raise it vp at the last Day. They that sleepe in the dust shall awake.

Infinite are the proofes The godly and the wicked shall rise, but to contrarie ends. of the Resurrection of hu­mane bodies in the Scrip­tures: both of the iust and of the vniust, of the godly and the wicked, but to two contrarie final effects. The godly shall rise to e­uerlasting life, euer to re­mayne with the Lord: the vngodly shall rise to euer­lasting punishment, to bee tormented for euer with the Deuill and his Angels, in continuall horrour, wee­ping and gnashing of teeth.

Here is matter of Me­ditation; hence ariseth [Page 182] hope and horrour, comfort and calamitie. There are The Re­surrection of the iust & vniust. but two ends of the Re­surrection, life and death, and both perpetuall: And these succeed the death of the bodie. Shuld I then be so iniurious vnto my silly soule, that dwelleth in my mortall bodie, as to for­get that it shall come into iudgement, in a time com­ming, and at hand? and that this bodie, this flesh­ly and corrupted part shall againe bee raised to glorie or shame, to partake of eyther, with the soule? were it not, as if I should say in my heart, there were Psal. 14. 1. no God, no Heauen to glo­rifie, or Hell to torment? perswading my selfe, that [Page 183] either after death there re­maineth neither euill nor good? but that I should goe into vtter obliuion, to an eternall sleepe, neuer to returne into any second existence? or that GOD were a God, onely of the immortall soule, and not of the mortall bodie, or a God of Mercie, and not of Iustice? Should I thus foo­lishly, for lesse then a messe of Pottage, sell my Birth­right in Heauen? for a graine of temporarie vani­tie, sell a Crowne of per­petuall glorie? Farre bee it from me, for a Kingdome, I know, is prepared for me, and a Kingdome I seeke, waiting for it, vntill it fall vnto mee, as mine Inheri­tance, [Page 184] through Christ, who hath purchased the same by his bloud. In the meane time, I must taste and vn­dergoe many troubles, afflictions, pouertie, want, enemies and the scorne of the World.

Doth GOD suffer his owne Children to be affli­cted in this life? how can hee then bee said a louing Father vnto them? Doth not that worthy Prophet & King, Dauid, affirme that Psal. 119. 165. they that loue his Law, shall haue great prosperitie, and no hurt befall them? How An obie­ction. Answere. then comes the cōtrary to passe? The Answere: The Spirit of God, that spake thus by the mouth and pen of Dauid, lyeth not: for [Page 185] the afflictions that I feele, and the crosses that I haue, proceede from the loue of God, and hinder not, but rather doe much further my spirituall prosperitie: For whom the Lord loueth, Heb. 12. 6, 7, 8. hee chasteneth, and scour­geth euery sonne that he re­ceiueth. If therefore I pa­tiently endure chastening, God offereth himselfe vnto mee as to a sonne. If I were without correction, whereof all Gods Children are par­takers, I were a bastard and no sonne.

Blessed is the man, saith Iob 5. 17. Iob, whom God correcteth, therefore will not I refuse the chastening of the Al­mightie: let him therefore deale with mee according [Page 186] to his owne will, in giuing me what he will, health or sicknesse, wealth or want, prosperitie or aduersitie; for I know, that all things Rom. 8. worke together for the best to them that loue God: he may make a wound, but he will bind it vp againe: he may smite, but his hands make whole againe: hee giueth Iob. 5. 18. alwaies the issue with the temptation. GOD forbid, therefore, that I should en­tertaine the least thought in my heart, that whatsoe­uer crosse or affliction be­fals me, were in GODS in­dignatiō; but onely in loue.

I doe acknowledge Sinne the cause of affliction. Hag. 2. that sinne is the cause of all the crosses, calamities, afflictions & miseries that I endure, & if God should [Page 187] deale with me answerable to what I haue done, I could not beare his pu­nishments: But in stead of ouer-pressing mee with troubles, hee mitigat [...]s e­uen the small corrections that hee sendeth: nay, ra­ther which I draw, as it were vpon my selfe. And among other dangers, I find pouerty and want, not the easiest to bee borne, neither can my debts bee long borne withall; for I see, a necessitie inforceth that which my will is rea­die, but I am vnable to performe. And therefore no small portion of afflicti­on oppresseth mee: for as I acknowledge my selfe worthily inferior to other [Page 188] men in Vertues: so in greatnesse: for as by birth I had no pricefull patri­monie: so hath not the World affoorded mee a gai [...]full facultie: yet la­bour I though I lacke. What shal I say, or thinke? Is God only gracious vnto the worldly-glorious? and hath he not regard to such as are of a meane estate in this life? Doth the Holy Ghost visit the soules of the wealthy with comfort, in their carnall fulnesse and delights? and leaueth hee Gods chil­dren haue inward comforts in outward crosses. the poore, forlorne and comfortlesse here? Nothing lesse; but as Christ had meat to eat, that his Disciple knew not of: so the poorest of Gods Children haue their [Page 189] inward and spirituall con­solation, such as worldly and carnall men know not of.

But what is this to the Spirituall wealth will not pay carnall debts. satisfaction of the World? can my inward and spiritu­all wealth, pay worldly debts? It may bee a good meanes thereof: for God hath promised vnto the faithfull, that hee will bee their helping Father: what they want, he will in his [...] supply, though hee delay the performance of his promise, the more to occasion mee to pray; yet i [...] his promise yea, & Amen, as truly to bee performed, as if it were already done.

But (saith the fleshly A carnall opinion. minde) it is long looked [Page 190] for. And it is but foolish idlenesse of a curious braine, that seekes not timely meanes, by right or wrong, to releeue his wants, nay, that indeuours not his owne aduance­ment in this life, as doe such as are carefull to pro­uide for themselues and their posterities.

Thus the worldly man speaketh to his own heart, not vocally, but by his present greedinesse of thi [...] Carnall securitie of the rich, and assu­rance and content of the poore. lifes fulnesse; Soule, take thine ease, thou hast enough: to whom, againe, the poo­rest true and faithfull child of God may answere; that in his meanest estate hee resteth as well content, and hath, through the bles­sing [Page 191] of God, a sweeter, and more refreshfull Din­ner and Supper with a morsell of Bread, or a dish Dan. 1. 8. of Roots and Herbes, in his poore, base and beg­gerly Cottage, yea, in a Prison or Dungeon, then hath the couetous Glutton Luk. 16. 19. faring deliciously euery day.

It may be said vnto me; Why doe I then complaine? I answere, Not for that I am not rich in Reuenewes, in Gold, Siluer, Iewels, Sheepe and Oxen, Men­seruants, and Mayde­ser­uants: nor for that I equal­lize not others in worldly glorie: but for that, neces­sitie (a great and powerfull Debt, a heauy burden. Commander) hath me vn­der her foot, keeping mee [Page 192] low, that I cannot rise nor attaine vnto meanes by mine honest endeuours to to pay what I owe: only my heart earnestly desi­reth, to owe nothing to any man, but loue: But this dis­chargeth mee not of the burden of my Creditours clamours, and of the con­ceiued shame that my pe­nurie procures mee. What then? what remaineth that I should doe? Surely I will waite on God, who neuer leaueth those that are his, without helpe in their greatest need. I will inde­uour to satisfie all men their due, and my desire shall be in all good consci­ence, to discharge mine vttermost dutie, and then I [Page 193] doubt not but God in his Christ will excuse all my enforced defects, and al­though man will not, God will accept the will for the deed.

MEDIT. XII.
Gods Prouidence sufficient for the faithfull man.

I Haue learn'd, that man liueth not by bread only, but by the Word of God. which contayneth such and so many sweet promises of Gods presence with mee, and of his Prouidence ouer mee, as I laying them vp in my heart by Faith, am fed with that blessed sacie­tie [Page 194] of spirituall and inward comforts, which maketh the new man to grow dai­ly in all fulnesse of heauen­ly contentment, drowning and swallowing vp all su­perfluous cares of this life: wherein I am indeed seene to liue, and yet (I speake as I desire) I wish to haue my conuersation totally in Heauen.

As I haue a corporall being, so I conuerse in the Al haue a corporall and aspiri­tuall be­ing. Earth, and earthly things, but I haue also a spirituall: and so I haue my conuersa­tion spirituall; namely, in Heauen, from whence I re­ceiued my spirituall life. And where, after this life I know I shall liue euer.

The true Child of God [Page 195] liues here but in shew of his bodily presence, his in­ward part which is his re­generate The god­ly haue their con­uersation in heauen. minde, is alwaies cōuersant in heauen, which is his home: but the car­nal and vnregenerate man, hath both his visible and inuisible parts, set especi­ally Phil. 3 20. on worldly things, conuersant with the vani­ties of this world in spiri­tuall darknesse.

Heauen, I confesse, in re­spect Though locall hea­uen be far aboue vs, heauenly comforts are neere, the ear­nest of our inheritāce of the locall situati­on thereof, is farre aboue the apprehension of my naturall eyes; yet by the grace of God I apprehend such spirituall comforts from heauen, as I beleeue, they are euen here, the ve­ry true earnest of that ioy, [Page 196] which I shall hereafter re­ceiue at full: and though this earnest bee not the quantitie, yet it is of the qualitie of the heauenly ioy, there laid vp for mee after this life, when and where all corporall mise­ries shall haue an end, and I shall become a free-man of that heauenly Citie, where I shal want nothing that is good, nor bee op­pressed with any thing that is euill.

But who can bee per­swaded of this my happie estate to come, conside­ring my hard estate here? I cannot in my bodie, which is corrupt and sin­full, shew anie visible to­ken of the assurance of glo­ry [Page 197] to come, as it were from heauen, as sanctified Steuen did, whose face did shine Act. 6. 15. before his Persecutors, as the face of an Angell.

Such a confirmation of inward comfort, in mine afflictions, by celestiall vi­sible tokens, now needes not: for, that I striue not to seeme a Saint, or to bee so reputed, in or of the world, (though I doubt not but I am so) wherein, the more sincere I seeme to shew my selfe, so much the more procure I the contempt of the world. The Kings daughter is all The glory of the godly is within. glorious within: so the chil­dren of God, howsoeuer base and abiect they may seeme to the world, they [Page 198] are beautifull within.

They may be outward­ly as was poore Lazarus; Luk. 16. 20 beggerly and full of cor­porall diseases, as was ho­ly Iob in his miseries: and Iob 2. 8. to 13. were not the doctrine of the bodies resurrectiō true, & that I beleeued it, could I with patience vndergoe The mise­ries of Gods chil­drē great, eased through hope. the harsh entertaynment that the world imposes vp­on me, as crosses, miseries, emulations, enuie, pouer­tie, labour with contempt, and al sorts of discontents, domesticke and forraigne, within & without, in bo­dy and minde? In all which the assurance of my bo­dies resurrection to glorie, (which none but mine owne heart feeleth) is the [Page 199] hand, whereby I receiue comfort from heauen here in earth, euen in my grea­test miseries.

I am not ignorant of o­ther Som grow somestand at a stay, or wither. mens growth, from a graine of wealth to an ounce, from an ounce to a pound, from a pound to an hundred waight. And I that haue laboured more peraduenture then some of them, am left so farre be­hind them, as I am forgot­ten euer to haue beene of their companie.

What shall I say? shall I fret my selfe at their pro­speritie? and grudge at mine owne meane estate? no, I wil trust in the Lord, Psal. 37. I will delight mee in him, and commit my way vnto [Page 200] him, I will not enuie him that prospereth in his way; Psal. 37. nor him that obtayneth his desires in this life. It is too much, and I rather pitty then enuie them; for their fulnesse makes them fall; and their fatnesse makes them without Gods feare, the more fit for the slaugh­ter.

It is enough for me, that In our de­pendance on Gods prouidēce wee must labour in our cal­lings. I depend on Gods Proui­dence: yet doe I not so de­pend, as that I thinke, that he will feede me, though I put not my hand to my mouth, & that by his pro­uidence and power, my wants and my necessities shuld be supplied, though I laboured not. No, it is so farre from me so to thinke, [Page 201] as I endeuour to vse all the lawfull meanes that my calling (base as it is repu­ted) and mine indeuours therein (weake as they are knowne) can administer vnto me.

But I acknowledge all Nothing prospers without Gods blessing. my labours vaine, without the blessing of God, with-out which, I know, no­thing can prosper vnder my hand. And I am not ig­norant, that according to the outward man, al things succeede alike to the good & to the wicked, health and sicknesse, riches and po­uertie, enemies & friends: the Sunne shines, and the rayne falls on both alike, not to the best by desert, nor by chance, in that [Page 202] which is to either of them good for their corporall being: but that Gods bles­sing in earthly things, should make euen the wic­ked without excuse; and that GOD may haue the glorie, not onely for the saluation of the one, but for the condemnation of the other: for, his glorie appeareth aswell in iudge­ment as in mercy.

I will therefore trust in the Lord, I will (during my time limited by God) labour in my calling, ac­cording to my dutie and occasions administred, and therein will I waite with patience in hope: I will rest content with my por­tion, knowing that a small [Page 203] thing, blessed by God, is bet­ter then the greatest riches of the vnsatiable.

MEDIT. XIII.
Not to sorrow for a mans death, but to hope of his better life.

NOw, forasmuch as I knowe I shall chaunge this vile body for a better, such as are my friends, in reason, will not bee against it, though for a time they shall lose mine, and I shall lose their corporall and comfortable societie, but wee shall meete againe in more complete and com­fortable [Page 204] ioy in the hea­uens, then the earth can afford vs; and therefore I wish them not to sorrow for my departure, when it shall please GOD to ap­point the time.

But mee thinkes I heare Feare of future want, cau­seth mour­ning most. some (whom the Law of Nature (especially of Reli­gion) bindeth me much to respect) lamenting their miserable estates, which cannot but befall them, af­ter my finall departure from them; it is hard with them now; and they may iustly feare that they shall want, what my poore in­deuours, while I liue and haue my health among them, doe in some measure supply.

[Page 205] And (which may aggra­uate Debt of a man dy­ing, is grieuous to him and his. their sorrow, and my griefe the more) I am in­debted, and thereby shall leaue a more heauie bur­den of miserie and con­tempt vpon them, then the poore meanes which I shal leaue for them, wil be able to sustayne: for, they say, and true it is, that credi­tors are cruell, and there is little mercy among men: & therefore may they iust­ly feare, that they shall be oppressed beyond their power, which may iust­ly giue them the greater cause of feare before, and of mourning after my The ef­fects of pouertie & riches, left to po­steritie. death.

As riches left vnto po­sterities, are the cause of [Page 206] carnall content and reioy­cing: so is pouertie, cast vp­on them by Parents, the occasion of sorrow & ca­lamitie. The confideration whereof breeds more grief in my heart, then the re­membrāce of death brings feare, not in respect of my selfe, who am taught, that in what estate soeuer I be, to bee therewith content: but my contentment worketh not in thē the true know­ledge, how to vse things indifferent: for, being poore, I am patient; and where patience is, there is hope; and where hope is, there is the mind at peace: or, being rich, I may haue discontent & distraction; so that neither wealth nor [Page 207] want, of themselues are good or euill, but as they are made by the vse, or abuse, of either of them.

Pouertie in Parēts, makes The bene­fit of po­uertie, & the incō ­moditie of riches left to children. often-times children ver­tuous, knowing it is their portion: whereas the hope of riches, often imbol­dens the indifferently well inclined, to bee the worse conditioned, knowing, the greatnesse of their porti­on will maintayne their vanities. Vertue, is a farre Vertue, a great pa­trimonie. greater patrimonie then possessions; and with an in­heritance, wisedome is ne­cessary; but precious, where no earthly inheritance is, for that by it, the life is go­uerned by true discretion; whereas without it, the [Page 208] best patrimonie is sudden­ly consumed with shame.

If therfore I could leaue Vertue & riches of the mind, not by propaga­tion. vnto them, that riches of the minde, to direct their wayes, they might then spend their short and euill dayes as sweetly & as con­tentedly in a poore cot­tage; and therein offer vn­to God, as pleasing sacri­fices of prayer and praises, as in a Princes Palace; but God is the giuer of these heauenly vertues.

Pouertie is not to be im­puted Pouertie in it selfe no fault. as a fault, to the ho­nestly minded and truely­industrious. The fault is in the minde that deemes it a fault: but few, howsoeuer Philosophicall they seem, can without diuine wise­dome [Page 209] beare with gladnes, to be left poore by Parēts: and what wife is shee, that with willing acceptation will imbrace a poore life, after her (though) most vertuous, and most louing and beloued husband?

Widdowhood of it selfe Widdow­hood a sorrowfull portion. seemeth, and to the vertu­ous woman is, a sorrow­full portion, especially so left by a beloued husband; but Widdowhood with po­uertie, is meere miserie: yet a vertuous womā mar­ried will take her lot with patience, being a widdow; for, no estate, time or triall, can alter her constancie.

MEDIT. XIIII.
The discouerie of a meane e­state reputed a fault, is none.

I Haue beene often condemned of sim­plicitie, by many of my friends, for that I bewray mine owne poore estate, so publikely to the world, which peraduen­ture may repute me rich, and of competent meanes. This I acknowledge is a shew of their loue and friendly affection, and I so take it, but cannot ob­serue it, nor follow their counsell; for if I should conceale my necessitie, & make an outward shew to [Page 211] haue what I haue not, and to be what I am not; am I the richer, or the better? shall my posteritie receiue the greater portion of prosperity after me? nay, shall they not rather vn­dergoe the greater penu­rie? can I make a shew of greatnesse: and will not that require a superfluous and needlesse charge? and will not that charge im­payre and diminish, euen that little that I haue? therefore feare I not to bewray mine owne wants; but desire rather to shew my selfe as I am, and to be as I shew my selfe: for GOD abborreth a double heart.

Againe, it hath beene [Page 212] obiected against mee by A taxati­on for po­uertie in a seeming aduanta­gious cal­ling. way of a kinde of repro­uing admiration, that I hauing liued long, and la­boured much in a seeming aduātagious imployment, should grow no greater, or waxe no richer.

What should I answere to this obiection? To be silent is best. If they could as well taxe mee with rio­tous expendings, & a pro­digall life, whereby I haue consumed that which by Gods blessing I haue got­ten: I would answere by a plaine confession, that I were not worthy to bee worth a morfell of bread: or if they could charge me with idlenesse, or neglect of the execution of my cal­ling, [Page 213] according to occa­sion; I should shew my selfe destitute of vnderstan­ding: Pro. 12. 11. Ecclus. 33. 26. Ecclus. 40. 14. and through mine l­dleuesse bring vpon me much [...]d. But prosperitie and ad­uersitie, life and death, po­uertie and riches, come of the Lord. A man may labour, and yet lacke; he may bee idle, and yet abound. A righteous man may want, & the wicked grow weal­thy, and neyther the reli­gious industry of the one makes rich; nor the carnall securitie of the other, se­conded by worldly policy, preuent it: therefore will I labour, referring the suc­cesse to him that blesseth euery worke to the poore and the rich, according to [Page 214] his owne will, but to di­uers ends good and euill, Good and bad are blessed, but to se­uerall ends. as are the subiects of the blessings, though none are truly blessed, but such as God hath made righte­ous, yet in respect of God, the good successe of the workes of wicked men are reputed a blessing, the ab­use whereof, turneth in the end to a curse.

MEDIT. XV.
A third taxation.

AGAINE, a second mayne negligence is obiected, and laid to my charge, by way of taxing mee for my po­uertie: That, if I prouide [Page 215] not for my family, I am worse then an Infidell. These re­membrancers are like Iobs comfortars, that in stead of consolatorie counsell, doe afflict mee with wordes of sorrow and bitternesse.

I know & acknowledge 2. Cor. 8. 21. Rom. 12. 17 that I am bound to prouide for my family things honest; the scope of which charge I conceiue not, necessarily to be stretched so farre, as some seeme to tenter it, making it the colour of detested couetousnesse.

I vnderstand the true The mea­ning of prouiding for fami­lies. meaning of this piece of Scripture, to tend to the moouing of Christian pa­rents of children, and Ma­sters of families, to a neces­sarie care of the sustenta­tion [Page 216] & education of those of their families, & to this I acknowledge my selfe bound, lest that they through my negligence, idlenesse, and vnthristie course of life, should want those things, that necessa­rily appertayne either to their reliefe, maintenance, or education, whereby in­deed I should be guiltie of their miseries.

If therefore my heart can (as it doth) sincerely testifie vnto me truely the cōtrary, though the world condemne me therein; he, I know, to whom I stand or fall, will excuse me.

The brute beasts and The care of brute creatures ouer their young. birds haue, by the instinct of nature, in a sort, the [Page 217] same care that is inioyned vnto man: they prouide for their young as long as they are tender and weak, but when they become stronger and able to prey for themselues, the old for­sake them.

The true meaning of this former Scripture, as I cōceiue, requires no more of me necessarily, though Reason and Religion binde me, neuer to forget to doe them what good I can, and to adde vnto their cōfort, according to their necessi­tie, and my lawfully got­ten meanes. The con­trarie of the true meaning of proui­ding for families.

Some yet thinke them-selues Infidels, if they vse not all possible meanes, by right or wrong, to enrich [Page 218] their posterities, to ad­uance their greatnesse, to equalize them in lands, li­uings, & possessions, with their Superiors, pretending thereby, that it behooues them euen by the Law of Loue and Religion, thus to prouide for the superflu­ous future maintenance of their children, and their heires, intayling their pos­sessions Intayling possessi­ons. from generation to generation; and what do they but thereby argue their distrust, that the God of Abraham, the God of Isaac, of Iacob, Ioseph, Iob, and other godly men, who onely cast their care vpon God, is not now as proui­dent, powerfull, and care­full of the necessitie of his [Page 219] children, as hee was of them?

Doth not this prooue A kind of infidelitie in proui­ding. worldly minded men, more to resemble Infidels then doe they, that cast the care of prouiding for their children vpon God, them-selues not able by all their lawfull endeuours to leaue them competencie after their death? but do worke as much as in them lyeth, to bring their children to the feare of God, that they againe by their godly liues and holy conuersati­ons, might teach their Po­sterities. Riches without the feare of God quickly spent.

This in deed is the grea­test portion, and most per­petuall, without which it is daily obserued, that the [Page 220] greatest earthly portions and possessions, are com­monly spent and consu­med, before their too care­full fathers carcasses bee halfe rotten in the Graue.

There be some by their Vertues haue worthily Honour maintay­ned by possessions but better by vertue. merited Honour, which cannot bee maintayned, but by possessions, and re­uenewes: whose Vertues imprinted in their chil­dren, doe more magnifie the dignity of fathers, then the possessions they leaue them after their deaths.

Honour, in deed should be the reward of Uertue, A kind of preposte­rous dig­nifying. but contrary, commonly Uertue followes Honour: and Honour, Possessions: for as a mans greatnesse is, [Page 221] so are his reputed Vertues. So that Possessions are as the Load-stone, to draw on Titles of Honour, and Ho­norable Offices: and farre the more gloriously doth Vertue shine, by how much it is found in men honoured. In men base in shew, let their Vertues bee Vertue not obser­ued in poore men. neuer so great, they will not shine to the eyes of the world; nor be discer­ned, but by their contra­ries, nor made perfect, but by aduersitie: & in whom­soeuer true vertue is found, be he neuer so base in out­ward shew, hee deserueth more respect, then he that hath much wealth, and is vicious, though he be dig­nified with the title of ho­nour.

MEDIT. XVI.
A iustification of good in­deuours.

NOw then, although I striue not to iustifie mine ende­uours, which I know, are not to all men hid: Yet may I iustly iustifie my lawfull defence against the former imputations: And I thinke I erred not, if I did in some measure: challenge vnto me the me­rite of some gratuitie, a­mōg other laborers, whose estates testifie, that either their wit, policy or friends haue farre exceeded mine: or else it hath so fallen vp­on them by Chance; which [Page 223] last I beleeue not; for the The word Chance excludes diuine proui­dence. word excludes Diuine pro­uidence: which to denie, is proper to Atheists and Epi­cures, as Eliphas repor­teth, or rather whereby he vpbraided, faithfull and holy IOB, saying, How should GOD know? How should hee iudge through the darke cloudes? The cloudes hide him that he cannot see.

This was his blindnesse, Worldly wisdome, spirituall folly and contrarie. 1. Cor. 3. 19. his eyes were open to car­nall, but shut to diuine vn­derstanding. But GOD sees the blindnes of them, that are wise to the world, and fooles to God, and obserueth also those that are fooles to the world, who are wise to GOD. Though he haue his dwelling [Page 224] on high, he yet abaseth him­selfe, to behold things, as well in the Earth, which is his footestoole, as the things in Heauen, the throne of his Maiestie. And I know, and verily beleeue, that God is no idle obseruer of the things that befall vnto euery man in this life.

Some things come to passe euen of his owne meere prouidence, for the corporall comfort, and re­liefe of his distressed chil­dren, as to the widdow of Sareptha: Some to their spiritual comfort, as when 1. Kin. 17. 8. Philip was sent to the Eu­ [...]uch: And some things Act. 8. 27. God tolerates men to at­chieue by vnlawful means: As Ahab, Naboths Vine­yard. 1 King. 21.

[Page 225] And because things fall not out to an equall allot­ment to all, but some to be aduanced, some kept low, some in prosperitie, some in pouertie, some vnde­seruing, richly rewarded, some deseruing, not regar­ded: there be that thinke of God, as the Syrians did, onely to bee a God of the 1. King. 20. 23. Mountains, of great men of the world; not of the Val­l [...]ies, of poore, oppressed mē of the world: as if he were not [...] God that cared for the poore. Whatsoeuer therfore the men of worldly minds think, howsoeuer they per­swade themselues: I doe constantly beleeue, that there is nothing, great nor small, no man high nor [Page 226] low, but is vnder Gods Prouidence; as touching All things are vnder Gods dis­posing. the successe of whatsoeuer they doe.

Doth God number the haires of [...]r heads, and Mat. 10. 30 Luk. 12. 7. put our teares in a bottle? and shall I not thinke, that hee regardeth, ruleth, ap­pointeth, and disposeth greater things that con­cerne mee? I beleeue that the preferment and digni­tie of one, and the keeping of another in meane estate: is as far from fortune and chance, as it is from a mans owne power, to adde a cubit to his stature, or to make a haire blacke that is white. It is not then in him that willeth, nor in him that runneth, but in God [Page 227] that giueth what euery man runneth for.

And therefore I thinke, He that hath done all that he can, may be excu­sed. that when I haue done all I can by my best and since­rest endeuours to increase my portion, I can lawfully adde no more then I haue done, to the inlarging of mine estate. To heaue, to shoue, to striue, to struggle, to insinuate, to flatter, to cogge, to face, lye and deceiue, are as ea­sily learned, as to be an ho­nest man. And hee that is either ignorant of, or not apt in practice of these, he may liue censured [...] simple man, but no laudable Po­litician, but of a base, weak and deiected condition, of which ranke I am num­bred.

[Page 228] But I may answere my Censurers, as Dauid did. How long will yee iudge vn­ [...]ly, and accept the persons of the [...]: yet there is no doubt, but that many rich and wealthy men may bee free from the former No doubt but many rich men may bee good. kind of policie, and haue inno [...]ent hearts and cleane hands.

MEDIT. XVII.
Not good to yeeld to euill meanes, to get wealth.

IT is a fearefull thing to yeeld vnto vnlawfull motions and meanes to become rich by the Exam­ples of Achan and Gehe­zi, Iosh. 7. 1. 2. Kin. 5. 22. [Page 229] whom God gaue vp to their couetous hearts, and to walke according to their own counsels, whose rewards well weighed, may make others (as I de­sire) to beware: yet accor­ding to the course of com­mon carnall policie these were wise fellowes and pro­uident. There was not so thriftie a fellow in all the Campe of Israel, as Achan was: for although many precise and scrupulous Fooles past by and negle­cted, the wedge of Gold, hee thought it wisdome to singer it: though a curse were laid vpon it, hauing learned, belike of Horace, A foolish proposi­tion. That none but Fooles will refuse Gold that can get it. [Page 230] A foolish Proposition, without a disiunction, and restriction. Gold, indeed, is lawfull, lawfully gotten, not contrarie.

Elisha refused, but Gehe­zi his seruant tooke the 2. Kin. 5. 15. He that gaue the spirit to E­lisha, knowes all things. forbidden reward: as ma­ny seruants of great men at this day doe, who haue not Elishaes spirit to fol­low and discouer them. But he that gaue the spirit to Elisha, knows all altoge­ther; though the Achans and Gehezies of this olde politike World haue lear­ned to bee more secret, vn­seene and vn-noted. They grow wealthy vn-awares to men: hauing but some colourable office or trade, Offices colour Briberies. who can taxe them with [Page 231] Talents of Siluer, or Wed­ges of Gold? Only they are admired for their wit, much reuerenced for their wealth, gazed on for their glorie, and flattered for their felicitie: and there­fore thinke they are euen here in the very bosome of Paradise, and in so high fa­uour of God, as they could bee content to dwell here in the Earth (with that contentment they now haue) all eternities; sel­dome or neuer calling to mind that they must dye, and that (it may bee) sud­denly, as others doe: and that they must yeeld an account, both for the get­ting and vsing of their wealth and greatnesse.

[Page 232] God is not ignorant of Briberies, Extortions, Op­pressions God not ignorant of Bribe­ries. and wrongs, that men vnlawfully commit in their lawfull callings, as they (with Gehezi) thinke he is: no, he knowes their thoughts, much more se­cretest Briberies, nicely termed Gratuities.

Gehezi was leprozed 2. Kin. 5. 27 for one, and that a seeming lawfull Gratuitie: and should I thinke to escape a more deadly leprosie by such and so many extorted Gratuities, plaine Bribe­ries, as I might take, to make me rich? One com­mon Gratuitie, nor twen­tie can effect that, which some men bring to passe, vnder colour of some im­ployments: [Page 233] The benefit whereof lawfully taken, cannot so much and so speedily enrich them, as they are obserued to en­rich themselues: partaker of whose secrets, let my soule neuer be!

Vnhappie is hee, that Vnlawfull execution of a lawful calling, dange­rous and vnhappie. cannot liue contentedly in a lawfull calling, by the fruits of the lawfull execu­tion of the same, and more vnhappie is he, that to in­crease his competent e­state, doth vse vnlawfull and forbidden meanes. Such a man no doubt is ig­norant; that the feare of God is great riches, and that godlinesse is gaine. Nei­ther 1. Tim. 6. 6. of which can stand with a couetous desire of [Page 234] superfluous riches. For the feare of God and godlinesse, are Twins, borne at one birth, by the Siprit of God, working by faith, which brings forth hope, both which they seeme to want, that are sollicitous and ouer-greedie, to get the pelfe and pillage of the World; who cannot containe themselues with­in the limits prescribed by the Holy Ghost, namely, In whatsoeuer estate wee are, Phil. 4. 11. therewith to bee content, not caring for too morrow, as Mat. 6 25. 34. doubting of Gods Proui­dence: but hauing food and rayment, to be therewith sa­tisfied. Gen. 28. 20.

This Doctrine, though it be Christs owne, is too [Page 235] restrictiue, it is a hard and harsh Commandement, so contrary to the practice of carnall-minded men, as many of them would ey­ther wish it striken out of the Booke, or to heare such a pleasing glosse vpon it, as might moderate the seue­ritie of it. They are con­tent to take what the time present will afford them: yet they thinke it not suffi­cient, vnlesse they pro­uide and lay vp for many yeeres.

A godly respect, no A godly care not forbidden, so we shew no distrust in God. doubt, is not hereby for­bidden, as namely, to la­bour to day, the better to liue to morrow; this yeere to sow and reape, to nou­rish vs the next yeere: and [Page 236] so to prouide for future times, as we shew not any distrust in God, though we haue not to day, but only for the day, he hath willed vs to aske of him Bread, which comprehendeth all Mat. 6. 11. necessaries; which he hath promised to giue vs euery day. By that Petition which hee hath taught vs, Giue vs this day our daily bread.

And though hee giue me not dainties to eate, I know that by his blessing, the meanest fare shall sa­tisfie my continent appe­tite, and temperate Dyet.

Daniel and his fellowes were as well filled and fed, Dan. 1. 8. waxed as fat and faire, with Water and Pulse, as [Page 237] were any, that fed on the full furnished and varietie of the Kings daintie Di­shes. Therefore it is not Meane fare by Gods bles­sing, nou­risheth suf­ficiently. the meate that I eate, bee it neuer so rare, that feedes and preserues my bodie, but the meanest, and least, (blessed to my vse by God) worketh the same, and through faith a better effect.

The like [...] conceiue of Riches and Possessions: what could I account mee the better, were I owner of a whole Countie? were I not still the same, and onely one man? And had I the fayrest and most spaci­ous House in the World, I could be but in one roome at one time: were my cal­ling [Page 238] neuer so great. What neede I then hazard my soule for this bodies vaine delights, and superfluous vanities?

I doe consider the va­rietie of the wished con­tentments, that wise Salo­mon made proofe of, in his most absolute experimēts; wherein I obserue his fi­nall discontents, who cried out against all his de­lights, that they were but vanitie, yea, Vanitie of va­nities, Eccles. 1. 2. all vanity.

Many superfluous things The rich are neuer satisfied, yet euer poore. men couet, and the coue­tous are neuer full, the eye is neuer satisfied with seeing, nor the heart in desiring, crying, More, more; their Chests are full, their com­mings [Page 239] in are great, and greatest of all is their de­sire of more; and hauing too much, they still plead pouertie: and so truly I do beleeue, many of them may, for in their greatest outward abundance, their wants are great within.

If therefore I should As gaine, so desire increa­seth. striue to get much, my de­sire to get, would alwayes be greater then the gaine, and of lesse true value then my trauaile, that I might spend vpon better things.

I will therefore content mee with my poore porti­on, and giue GOD the prayse, if hee bee pleased by his blessing to increase it, by the lawfull executi­on of that imployment [Page 240] whereunto I am called, fearing (by experience) that if once the desire of riches possesse my heart, it will bee hard for mee to bridle it: for the obtay­ning of that I couetously desire, would bee but the increase of the desire of ha­uing, and so I should at length want, aswell that which I should attaine vn­to and not vse, as that which I had not.

A true meane in desiring A true meane, hard to finde. a lawfull manner of gathe­ring, and a right vse of keeping and disposing of riches, are as hard to find, as a couetuous man to bee a good man: for, no man that sets his affections on the things of this world, [Page 241] can haue true peace with God, nor haue a good conscience.

If I settle the loue of God & the World cannot dwell in one heart. Luk. 16. 13. this world in my heart, the loue of God cannot dwell there, I cannot loue God & Mamman: and where the creature is entertayned be­fore, and preferred vn­to the Creator, I exclude Christ my Sauior, in whom, & by whom, & for whom, I enioy all good things here: should I not then set him before all? yea, as All in all things in my heart? if I haue Christ, I haue all things, euen in my corporall pouertie; and without him I haue no­thing, in my greatest see­ming something.

[Page 242] I may, and I am comman­ded, to vse all lawfull meanes according to my calling, to liue compe­tently in the world: but that I ought first to seeke Matt. 6. 33 the kingdom [...] of heauen, & the righteousnesse thereof, so all things necessary, by diuine promise, shall be administred vnto [...]. And, I hold things only neces­sarie, sufficient, being ob­tayned.

But what are the things, What are things ne­cessarie. that in this life, may be reputed o [...]ely necessarie? Tha [...] which may be truly held suffici [...], that a man finde himselfe neither to w [...]t, no [...] to haue more then he hath iust occasion to vse necessarily, accor­ding [Page 243] to his calling, high or low: he hath most, I thinke, that couets least, and he hath enough, that owes nought, that nei­ther needes to flatter nor to borrow.

Here is the difference Differēce betweene humane policie & diuine wisedome. betweene humane policie, and diuine wisedome, and hereupon they are at od [...]: Policie prouides and laye [...] vp in banke, increasing it more and more, vntill too much bee not sufficient, grounding the care vpon the prouidence of the P [...]sse­mire and Bee, & such small creatures, who through the instinct of nature, are taught to prouide in Sum­mer for the consequent Gen. 41. 47 48. Winter. Ioseph prouided [Page 244] in seuen yeeres plentie, for seuen yeeres scarcetie: this diuine wisedome and na­ture it selfe teacheth, but neither of them, especially diuine wisedome, to pro­uide but according to ne­cessitie; and whatsoeuer God sends by blessing a mans lawfull labours and honest endeuors, is a Chri­stian mans greatest por­tion.

Foode and rayment was Gen. 28. 20. Iacobs desire: and the same request I daily make vnto A compe­tent estate to the contented God, namely, that he will afford meate, drinke, and rayment competent for my selfe and family, and to free me, and euer to keepe me from debt and danger of other men. If I can attaine [Page 245] vnto this meane estate, I shall hold me happy amōg men, and blessed of GOD; and this is the marke vnto which I only ayme all my desires of earthly prefer­ment; for that I labour, & for that I pray, and rest in hope, which hope, I know, shall not finally make mee ashamed: though, for the time, a kinde of shamefull imputation seemeth to be laid vpon me, for not ray­sing my meanes to a high­er proportion, as if Gods purpose and worke were my fault, who knoweth what lot in this life is best and fittest for mee; and therefore I rest and relye vpon his prouidēce, wher­in I stedfastly beleeue, hee [Page 246] will neuer fail [...] me, nor for­sake me, to the end of my life, short and euill.

MEDIT. XVIII.
All men in this life haue vse of their owne labours.

MY time, at the first, was repu­ted but a spanne long, and now I cannot account it a fingers br [...]adth: yet, while I haue my being in this life, I shall stand in neede of the con­tinuall vse of mine owne labours (hauing no other reuenues, no, not the bredth of a foote) wherein I craue Gods diuine aide, directi­on, [Page 247] and blessing, who hath been mine original Schole­master God in all things hath been my Schole master. in all the good things that euer I haue learned, or haue been able to practise: for, of my selfe I am a foole, ignorant, not only of diuine, but of hu­mane profitable know­ledge, yea of mine owne worldly profession; and finding mine owne insuffi­ciencie, I sought & found that which I haue (slender as it is) at the hands of him that made Iub [...]l a Gen. 4. 21. & vers. 22. pleasant Musician, and Tu­bal a painfull Smith.

And to say as I find, my A thanke­lesse pro­fession. professiō agrees little with the qualitie of the first, but much with that of the last: for, it is mixed with farre [Page 248] more paine, then pleasure; and with more care, then comfort; and with more griefe, then gaine; and with more suspicion, then thanks.

Can there be (may some A calling subiect to censure. say) a profession, bringing with it such a troupe of incōueniences? yes, though I be no publik Magistrate, my calling is as subiect to censure: for, what man is hee that deales betweene two, or more, of contrarie desires, that can truly giue them all contented satisfa­ction, be he the most iudi­cious and iustest Iudge or Magistrate? How much more, to deale with multi­tudes of peruerse and pre­iudicate people: yea, if it [Page 249] be in a businesse that con­cernes their soules, by the sincerest Minister of God, will they not censure ac­cording to their seuerall cōceiued (though corrupt and peruerse) opinions? But if the businesse con­cern their worldly estates, much more will the most of them kicke against the most iust, and most indif­ferent iudgement of the Agent, who being tyed by the band of dutie and a good conscience, to giue a true account of his im­ploymēts to a second per­son, the maintenance of whose dignitie and liuely­hood, in some part consi­steth in the iust execution of that wherein he is tru­sted, [Page 250] cānot yet escape their slanders, deale he neuer so sincerely.

Need not I therefore to To be sub­iect to a double censure, requires care of a mans car­riage. be carefull of my carriage, being subiect to a double censure? If I come short of mine expected dutie, I may be taxed at home; if I performe it truely, I am condemned abroad: and, to arbitrate mine actions, there are such, sometimes, as for their owne vaine po­pularitie among the multi­tude, and to insinuate with the Honorable wise, will rather adde a sentence of rash (yea false) condemna­tion, then a sillable to ex­cuse the smallest slip (if a­ny bee) incensing so the waspish Hidra, to a cla­morous [Page 251] out-cry, that I haue abused them: who being thus seconded, will not forbeare to disgorge their malicious hearts to the vttermost disgrace of him, that with a most sin­cere conscience carryeth his desires, neither to leane vnto the right hand, par­tially to please his Master; nor to the left hand, in­iuriously to wrong any, whome his seruice con­cernes.

What then? Shall I Not to re­linquish our cal­ling, for false sug­gestions. looke backe? shall I leaue my plough for some rubs it meets withall in a rough and rugged soyle? No, I may not, but rather inde­uour so to carry my selfe in my calling, as my con­science [Page 252] may still (as euer­more formerly it hath) te­stifie with mee mine inte­gritie, whatsoeuer may be said or done against me.

I am not of my selfe ig­norant, but doe know and acknowledge, that if I should rest either carelesse of▪ my dutie on the one side, or ouer-harsh or hea­uy on the other, respecting onely my priuate salarie and extorted gaine, for­getting dutie and charitie, A cleere consciēce makes bold. I should carry a greater charge of conscience (not questioned) then all the vniust calumniations and Pro. 28. 1. slanders of malicious men could cast vpon me; I will therefore with patience goe on, and vndergoe the [Page 153] burden of what [...]oeuer cri­mination.

MEDIT. XIX.
Obiection.

SOme man may say, To what end is all thi [...] Dis­course, touching the crosses falling vpon him in his priuate professi­on and calling? What is his case to other men? It concernes none but him­selfe, and therefore a re­lation needlesse and vn­profitable.

If it concerne none but All men are sub­iect to e­uil toungs. my selfe; as it profits none else, it little hurts any else: yet this may any man [Page 254] learne hereby, that all pos­sessions and imployments are not free from censure; nor any man so iust, and sincere in his calling in this life, but is subiect to back-byting tongues: yea, such as thinke this my re­lation to concerne them nothing at all, shall finde it a necessarie preuention of their too much securi­tie; for I yet neuer knew the man, of whatsoeuer Calling, Trade, Mysterie, Profession, or Imploy­ment, whom neither his owne conscience in some Is none so iust, but consci­ence or wicked men will taxe for iniustice. things could, or malicious men would not slander, backe-bite, or accuse: let him bee of what eminent place soeuer, in Church, or [Page 155] Common-wealth; especially, where he is to handle mat­ter of difference betweene men; hee shall hardly e­scape, either temptation by reward, or condemna­tion for iniustice, deale hee neuer so iudiciously and iustly.

Doth this concerne none Obiection but my selfe? yes, but what then? why should I vntimely discouer these common abuses offered to the good by the bad? It is the meane to bring men into suspicion of doing e­uill, that are free: and to put men in minde to slan­der, that thought not of it.

It were a happie forget­fulnesse. But the World is not so sleepie, but the least [Page 256] occasion awakes it, to the vniust reproch of iustest men; men of all degrees and qualities. And there­fore I thinke fit to let all A slande­rer woūds himselfe. such abusing tongues to know, that their malice is in vaine towardes them they ayme to hit, but they wound themselues, and de­file the cares that heare them: therefore I feare them not, but will goe on, in my lawfull calling, to day and to morrow, and while it pleaseth God, and leaue them and their tongues, either to repent, or to perish in their time.

I find the surest and sa­fest Best, not to regard what the wicked say defence against these dogged natur'de tongues that bite them, that heare [Page 257] not their barking, not to regard what they say, or Esa. 51. 7, 8 to whom, or what they re­port. For if I should feare to goe on in my calling, because I am subiect to the mis-conceiuings and mis­reports of common Detra­ctors, I should seeme to feare more their slanders, then the breach of Gods Precept, who approoueth Pro. 12. 11. not, but condemneth the life that is idle.

The World esteemeth The idle are least at leisure to doe good. them happiest men, that in wealth, pleasure and idle­nesse, liue without labour, who haue most leisure to heare, obserue and pub­lish the defects of other men; and yet haue no time to looke into, or reforme [Page 258] their owne farre more grosse Errours, or to serue him that will teach them better things.

The Holy Ghost appro­ueth thē happiest, that liue of the meane profit of their labours: Thou shalt be bles­sed, saith Dauid, when thou [...]atest the fru [...]s of the labors of thine owne hands: though it bee no daintie fare, by common experience, that a man iustly may get, by the meere labour of his owne hands (excluding high Offices) yet compe­tent, Handie trade law­fully vsed, can hardly purchase much Land: Of­ficers may. Act. 18. 3. blessed by God.

How then can this poore industrie attaine the meanes to purchase Patri­monies for Posterities? Paul by his Tent-making, [Page 259] nor Peter by his fishing, Mat. 4. 18. could grow great in the World; but Matthew an Mar. 2. 14. Col. 4. 14. Officer, and Luke a Phisi­cian, were in the way of farre more profit: Such are the different estates of men in this World, some poore, some rich, some base, some in honour, not one without his crosses; therefore not one without All haue need to pray. necessarie occasion, to pray for a contented minde, e­uer prepared for the time of death; neuer looking for true peace with, or in the World: and happie is hee that hath warres with it, and peace with God.

But here is the miserie The cause of house­hold trou­bles. of miseries; hence is griefe, hence often vpbraydings; [Page 260] especially domesticke: the want of daintie fare, gay, and fashionable garments, and the want of meanes to preferre and aduance Po­sterities, is the Houshold Breake-peace: and to auoid Some to auoide worldly miserie, fall into mischief. this miserie, some runne into a mischiefe, vsing si­nister and vnlawful means to satisfie the World and worldly mindes, displea­sing God, to please vaine fantasies: yet, for a time, it is sweet and pleasant, yeel­ding a kind of content and carnall comfort: such as CHRIST fore-told, that Worldlings should haue in this life; as the Rich man in the Gospell had: but GODS owne Children should haue contrarie en­entertainmēt [Page 261] in the world: they should want, weepe, and lament as Lazarus Luk. 16. 20. did: and as their estates of wealth and want, pleasure and paine, faith and infide­litie doe differ; so do their ends; for fulnes and want, mirth and mourning, ioy and sorrow, idlenesse and labour, stand not together in this life, neither yeeld they like comfort, or cala­mitie after death.

There are but two ex­tremes Two ex­tremes of pouertie andriches. in riches and po­uertie, but their degrees are infinite: so are there of pleasure and paine after this life: The true vse of riches, and the patient ac­ceptance of a meane estate are equall, and receiue e­equall [Page 262] proportion of re­ward.

So the abuse of riches, and the impatient vnder­going of a poore estate, shall be equally punished: whether therefore I bee poore or rich, I am in nei­ther happie, but so farre, as I walke in either of them, in the feare and loue of God, that giues both; for the good of the good; and to the reproofe of them that abuse either.

O, happie is that heart, He is hap­piest, that seekes to be filled with hea­uenly things. that harbours the hope of heauenly things! it is con­tentedly satisfied with the smallest portion the world doth yeeld, and yet resteth not idle in well-doing, but carefully indeuoreth so to [Page 263] liue, as willingly not to be chargeabe to any, desiring rather to bee able to helpe the needie, and to owe no­thing but good will to any.

Naked came I into the World: poore and in a meane estate I liue, and na­ked I must goe hence: as tou­ching my spirituall part, I shall be clothed with the Robe of my Redeemers merits, in the Heauens, vn­till my bodie shall be ray­sed againe, and then reuni­ted vnto my soule, and both become one bodie clothed with eternall glo­rie. And therefore, Come, Lord Iesus, come quickly, and finish these dayes of sinne, that I may partake of thy glorie.

THE HVSBANDS Christian counsell to his Wife and Chil­dren, left poore after his death.

PART. 1.

Death certaine, his comming vncertaine.

BY the former Discourse, ye may per­ceiue, that Death will certainly come vpon mee [Page 266] and you, as vpon all men; but when, where or how, no man knowes; and that after death, all shall come to Iudgement, and yeeld account for whatsoeuer they haue done in this life, and therefore wee all should prepare vs against the time, by continuall watchsulnesse in well-do­ing.

You may also conceiue, and I know, you haue too well experimented my poore estate to bee such, as I cannot leaue behinde me such testimonies, of my worldly happinesse as ma­ny other men doe to them they leaue behinde them, that may challenge some remembrance by their [Page 267] worldly substance. And therefore, in stead of such commemorations, I desire, before I goe hence, and bee no more seene, to leaue such token of my loue towards you, as I can; that you may likewise remember mee in Christian imitation, after my death, wishing you to take that in good part at my hands, that I shall giue you in counsell, though words, I know, make none wealthy.

In stead therefore of The loue of God in pouertie, is greatest portion. Possessions, and Pecuniary Portions, I wish you euer to esteeme the fauor, loue, and prouidence of God, your chiefest riches, who as he hath been euer mine: so will hee bee assuredly [Page 268] yours, if in faith yee serue him and seeke him. Bee yee therefore patient in that, which in this life ne­cessitie inforceth to be vn­dergone, howsoeuer hard and vnsauourie it bee to flesh and bloud: and make of that necessitie a ver­tue; which if bee taken with grudging, turnes into sinne.

The time will not bee long, which will giue end Death giues e­quall por­tions to poore and rich. to the greatest miseries, then what difference can there bee obserued, be­tweene them that haue a­bundance, and them that haue least; they shall carrie equall portions to their graues, only nakednesse, which both the rich and [Page 269] poore, the glorious and the base brought into the World with them: yet their future portions may differ, as did the Rich mans Mat. 16. 21 and Lazarus.

Let vs therefore, as long as we liue together, couple and comfort our hearts to­gether in the Lord, whose pleasure it is (and that in God keeps them low, whom hee loues. loue) to keepe vs low in this World, to the end wee should not be transported from the loue of heauenly, to earthly things; the best whereof is our bodie, which yet is compared to a Flowre, that fades and comes to nothing.

If therefore pouertie and afflictions continually pos­sesse vs, and presse vs [Page 270] downe, euen vnto our liues ends: Let vs rest euer faithfull, cleauing con­stantly vnto God, for hee careth for vs; so shall wee 1. Pet. 5. 7 bee the lesse carefull for worldly things.

Care not for your liues (saith Christ) namely, what Luk. 12. 22. yee shall eate, or what yee shall drinke, nor for your bo­dies, what yee shall put on: Mat. 6. 26. for the bodie is more worth then meate, and of more va­lue then rayment, bee it ne­uer so precious: yet shall it naturally rot as the Gar­ment doth: but so much the more precious is the bodie, though it perish, by how much it shall bee fu­turely glorified. But the bodies of the disobedient [Page 271] and wicked, are so much the more base and vile then is a garment, by how much it shall not so total­ly perish as the garment doth, but bee reserued and raysed to endlesse tor­ments.

The fowles of the ayre Mat. 6. 26. are brought in by Christ, to teach man to cast his care vpon God, Who careth The very brute beasts and fowles must tra­uaile for their food, how much more man? for the verie fowles, though they sow not, nor reape, nor carrie into barnes, yet they are fedde and nourished by God: but they are not idle: for as God hath ordained food for them, so are they to flye to and fro to seeke it; teaching as not to rest careles of lawfull labours, though Christ say, Care [Page 272] not for to morrow: but ra­ther that we should bee so much the more industrious euery where, by all meanes & at all times, in our law­full callings, omitting no opportunitie lawfully to encrease our store.

Christ likewise by way Mās beau­tie farre short of the flowres of comparison, brings in the Lillyes of the field, set­ting their glorie to the glorie of our corrupt bo­dies; shewing, that al­though wee labour and toyle, and carke and care, Matt. 6. 28. and busie our bodies and braynes about superfluous and vanishing things, wee can neuer bee comparable to the glory of the Lilly, & other glorious & beau­tifull flowers; no not Salo­mon [Page 273] in his most glorious robes: yet as glorious as these beautifull flowers are, they quickly fade and fall away.

Whereby we are taught, Mans e­state like a flower here. that how gawdily or glo­riously soeuer we couet to beautifie our bodies, wee make them neuer the more permanent, but, as these Esa. 40. 6. flowers wither and fall, leafe after leafe, through the defect of the sap, that first caused them to flou­rish: 1. Pet. 1. 24 so man, liue he ne­uer so long, and neuer so full of glorie, when the sap of nature begins to wax drie in him, his most glorious leaues begin to fade and faile, one after another; the strong men [Page 274] (his legs) begin to wea­ken and falter; the grinders (his teeth) fall out of the head; the lookers, (the eyes) wax dim, & one part after another decayes, till the bodie totally comes to dust in the graue.

This is the glorie of the most glorious; hee buds, blossoms, ripes, & rots, as doth the flower in the Psal. 78. 39. garden, the grasse of the field, and as a shaddow, a dreame, and as a fancie flyes to his end; and liue he neuer so long, his life is but as a tale that is told.

Doe wee not daily see The fragi­litie of man. the youngest & strongest among humane creatures, liuely, full of agilitie, and corporall actiuitie in the [Page 275] morning; who yet before night are eyther naturally or accidētally oftentimes cut downe, and in their graues?

Why therefore should Why we should not be too carefull of worldly things. I, or you, that shall per­chance suruiue me, be so sollicitous, and ouercare­full of worldly things? e­specially seeintg he longest liuer cannot enioy what he desireth, with any true contentment, aboue for­tie or fiftie yeeres: for till he bee twentie, hee is vn­der gouernment, not at his owne will: after that, he is wearied with labours, and cares of the world; & when he comes to sixtie or seuentie yeeres, hee be comes decrepit, vnapt, & [Page 276] vnable to follow his owne occasions.

To bee in league with As no man cā put off death, so can he not prolong life. death, as hoping he will forbeare the execution of his warrant vpon vs, or by arte to indeuour to put off old age, though many desire it, none can doe it; the richest by his gifts, the strongest by his valour, the wisest by his policie, nor the most cunning by any artificiall deuice or strata­gem he can contriue.

Who can free himselfe of a feuer? who can rid himselfe of the gout, of the stone, or of any other inherent infirmitie of the bodie? Surely none but death: death is the Phisi­cian Death cu­reth all diseases. that cures all the dis­eases [Page 277] present in the bodie: yet we like not his phisick, wee are contented to vse art, money we willingly giue to auoyd it; and yet it is commonly seene, that hee that seekes and desires most to prolong his life, is most suddenly taken by death: and he that seekes most to flie from it, him it followes euen at the heeles: and hee that co­uets most to saue his life, soonest loseth it.

I thinke it therefore How farre to couet long life. greatest wisdome, so farre to couet long life, as it may stand a blessing of God; during which life, we are to meditate neces­sarily Exo. 23. 26. two especial points, namely, how to leade our [Page 278] liues, & how to entertaine death when it comes.

As touching the first, First point to liue godly. we are inioyned, & there­fore bound to liue godly; which comprehendeth all the dueties of a Christian life, which duties although All duties performed by holy obedience they be many, are all per­formed by holy obedience to God, which consisteth in a perfect obseruing of his diuine Precepts, name­ly, 1. Sam. 15. 22, 23. Hos. 6. 6. in doing that which is good, and auoyding that which is euill.

The good commanded, All good is of God, euill of ourselues. cannot be done by nature, which is corrupt; but by grace, freely giuen: the euill, which is forbidden, comes, and is done by na­ture. The effects of good [Page 279] and ill affections, consist in action, by seuerall opera­tions: the good which we doe, God worketh both in vs and by vs; the euill which wee doe, is of & by our selues: The like in suf­fering; the good suffer e­uill with patience, not the euill of doing, but the bea­ring of euils and wrongs offerd, without grudging: The wicked suffer euen goodnesse, as it were, a­gainst their wils, and com­mit euils against the good wittingly, and with their wils: The good endeuour to leade their liues vnspot­ted in the world, not as did many Heathen Philo­sophers, who had both the actiue and passiue parts of [Page 280] doing good, and suffering euill, & that in great mea­sure of patience, wanting only diuine knowledge, & consequently, faith: which are no more ours by na­ture, then they were theirs.

Therefore, if I, or you Outward vertues gaine but a bare name of holinesse. should onely indeuour a kinde of Philosophical out­ward and morall goodnes, without the internal wor­king of grace through faith; wee should by our such doing and suffering, gaine but that which they gayned, a bare name of ho­linesse; although wee (as some of them did) would voluntarily giue our bo­dies to death, wee should thereby gain but the more future miseries.

[Page 281] In all our doings and We must haue God before our eyes, both in doing and suffe­ring. sufferings, wee must set GOD alwayes before the eye of our mindes, taking hold of Christ by faith, by whome hee hath reueiled himselfe vnto vs (to be our louing Father) not vnto them: without Christ, wee are euen as the former Gen­tiles were, vnder the curse; but, by and through him, made heires of the King­dome of glorie: whereof (although these Philoso­phers were endued with humane wisedome farre a­boue vs, they had yet no vnderstāding of, nor were partakers of that true glo­rie which is by Christ.

Therefore must we, that liue in the light of Truth, [Page 282] striue to bee partakers of We must striue to do better things, then the Philoso­phers did. better things then they, that liued in the darknesse of ignorance: for vs to come short of their care (of do­ing the good they suppos'd good) in doing that wee know to bee good, were most palpable idlenesse, and seuerely punishable.

We must therefore, while it is to day, studie, and pra­ctise to be holy in deede, not in shew, like the Pha­rises, whose seeming san­ctitic was all external, and internally were prophane hypocrites.

As touching the second point of Meditatiō, name­ly, Second point, to prepare vs for death. of the vncertayne com­ming, and to be prepared for death: cast your eye vp­on [Page 283] the fore-part of the former treatie, where you may peraduenture finde matter of Meditation tou­ching this point. In briefe, Remember your ends, name­ly, death; and if you haue any grace, it will preuent sinne in you: so walke in health, as if you should presently die: ye shall find it a remedy against the va­nities of this life.

Who can thinke of pre­sent death, and yet delight himselfe in the vncertayne things of this world? Hee that is still dying, begins his eternall life here, and remembers that hee hath here no continuing Citie; No con­tinuing Citie here and therefore thinks of, & seekes that which is to [Page 284] come; not liuing as the se­cure conetous man in the Gospell, flattering his soule to remaine many yeeres in his bodie, not hauing one night to liue.

Yee are poore, I con­fesse, Needlesse to dissuade the poore from co­uetousnes I cannot enrich you, and therefore to disswade you from couetousnesse, may seeme superfluous; yet I thinke not, but a begger may be as couetous, and as greedy to get & hoord vp, as the richest man: flie it therefore in your smallest meanes: it is the roote of all other sinnes, it depriues men of the sense of future good or euill; auoid it, left death steale vpon you, and finde you so doing: depend To depēd on God. on Gods prouision & bles­sing [Page 285] of your owne lawfull and laudable industries; He is your heauenly Father, and knoweth whereof ye haue neede; seeke him, hee will be found, he will supply all your occasions, if yee bee faithfull, though yee were neuer so poore.

DAVID depending on The safest course, to cast our care vpon God. God, found by experiēce, that the righteous were neuer left destitute, nor their faithfull children to begge. Cast then your care vpon God, for hee careth for you: And let not the care of the things of this life preuent your carefull pre­paration to a better life, which you cannot attayne vnto but by death: and therefore indeuour so to [Page 286] liue, as God may bee glo­rified in your death, not giuing your members as wea­pons Rom. 6. 13. of vnrighteousnesse, vnto sinne here: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as wea­pons of righteousnesse vnto GOD. Striue against your owne corruption, and let Vers. 12. not sinne raigne in your mor­tall bodies, that yee should o­bey it in the lusts thereof: for, When lust hath conceiued, it Iam. 1. 15. bringeth forth sinne, and sin, when it is finished, bringeth forth death; not the death of the body only, which is but a dissolution of the soule from it for a season: but the death both of soule and body, which is [Page 287] eternall. Walke therefore in Gal. 5. 16. the Spirit (saith Saint Paul) and yee shall not fulfill the lusts of the flesh. Ye haue the light, walke not in darknes; for, he that walketh in dark­nesse, Iob. 12. 35. walkes hee knowes not whither: while yee haue the light therefore, walke in it.

So walke as your hearts We ought to walke from euill to good. may mooue from euill to good, from sinne to sancti­tie; cease to do euil, learne to doe good, and practise it. Learne of Dauid, to run the way of the Lords Cō ­mandements: Walke not in Psal. 1. 1. the counsell of the wicked, stand not in the way of sin­ners, nor sit in the seate of the scornefull: but, delight Vers. 2. your selues in the Law of the Lord, and thereupon medi­tate [Page 288] day and night, so shall yee bee blessed in life and death.

Yet thinke not to bee The most godly haue most troubles. free from troubles, ene­mies, and crosses, how sincerely soeuer yee liue; nay, the more carefull yee shall be to lead a holy and a godly life, so much the more will Satan seeke to peruert you: bee not dis­maid, cease not to walke honestly, as in the open light, that men may see your good works, and glorifie your Father which is in heauen.

PART. II.

Gods prouidence to­wards his.

IF pouertie & want oppresse you, Let your Petitions bee vnto God, who, as he giueth seede vnto the Sower, so shall he administer vnto you meat, drinke, and all things neces­sarie.

Remember the rich mer­cies of God, which he hath euer shewed to his faith­full distressed children. He sent his Prophet Abacuck to Daniel, when hee was Dan. 14. 33 not only a prisoner, and out of the reach of all his friends, to releeue him, but had for his companions, [Page 290] the fearfull deuouring Ly­ons, Dan. 6. 16. whose mouthes that most mightie God (who will bee yours) closed vp, they could not hurt his seruant. God might haue sustayned him with-out foode, as he did Moses and Exod. 24. 18 1. Kin. 19. 8 Eliah; but to shewe his secret mercies by visible meanes.

Remember also the mi­serable estate of that poore distressed woman Hagar' Gen. 21. 19. who was so farre from any hope of worldly helpe in the barren wildernesse, ha­uing a most heauie heart for her poore infant, that God hel­peth when most need is. with the mother was like to perish, for want of a cup of cold water, despairing, as it were, in her selfe, laid [Page 291] away the childe from her, forsooke it, as loth to see the sorrowfull spectacle of its death, and looked vp vnto GOD that saw her, whose mercy and compas­sion was such towards her, as hee opened a Well of water, & opened her eyes to see it, whereby shee re­freshed her selfe, and re­lieued her child: shewing thereby how carefull the Lord is of the distressed e­states, euen of such as are out of the couenant of grace; Ismael. how much more of such as take hold of him by faith in Christ, namely, of them that truly feare him, faith­fully beleeue in him, and vnfainedly serue him? Iudg. 15. 18, 19.

When Samson had wea­ried [Page 292] himselfe, combating with the Philistims, became so weake and faint, as hee was readie to perish for want of water to refresh Nothing so dry, out of which God can­not bring water. him: did not the same God (yea, our God, the God of the faithfull) giue him drinke out of the drie iaw­bone of an Asse? Could he bring water sufficient to quench his great thirst, out of so small and so drie a vessell? yes, for as long as hee desired to drinke, so long it yeelded water; like as did the oyle, which by the power of the same God, Eliah infused into the emptie vessels of the widdow of Sarepthah, it 1. Kin. 17. 9 ranne so long as shee had vessells to contayne it. [Page 293] When Christ turned water Ioh. 1. 7, 8. into wine, it ceased not till all the vessells were filled vp to the brim.

So doth the same God, God fee­deth his faithfull children, as long as they haue neede. euen to this day, deale with his children, whom he neuer ceaseth to fill and feede, as long as they haue faith to receiue his bles­sings, and necessitie to haue them.

Hee fed foure thousand God can feed many with a little. Matth. 15. 33, 34. Mar. 6. 38. to 45. Ioh. 6. 9. with seuen loaues and a few fishes; and fiue thousand with fiue loaues and two fishes, besides women and children: hee could with the same meanes haue fed a more infinite number, his power is so absolute, what hee will, hee works, and what hee commands, is [Page 294] done. The hard Rocke Exo. 17. 5, 6 must yeeld Riuers of wa­ter, shewing that he can mollifie the heart of the most cruell Tyrant, and in stead of afflicting, to comfort his children. The deuouring Rauen, when God will vse him, contra­ry to his nature, shall carry foode to his distressed E­liah: 1. King. 17. 46. so doth hee at this day, doubtlesse, worke the hearts of most obdurate men, to doe good, as it were contrary to their condition, to them that feare him, and faithfully call vpon him in their di­stresses. Examples of Gods prouidēce number­lesse.

The examples of Gods presence, with his loue vn­to his, and his power and [Page 295] prouidence ouer his faith­full children, are in the Scriptures numberlesse. The like are of his iudge­ments towards the wic­ked, not only particular e­nemies of his, as was Pha­raoh, Nebuchadnezzar, Sc­nacherib, Herod, and o­thers, but against whole Kingdomes, Cities, & Multitudes; the Kingdomes of Israel and Iudah: where are they? Is not the Scep­ter departed from them, for the wickednesse of the people that dwelt in them?

Sodom, Gomorrah, Ze­boim, Gen. 15. Iudge­ments a­gainst the vniust. Admah, and Zegor; where are they? Came not fire & brimstone from hea­uen vpon them? How did the same God cōfound Ie­rusalem, [Page 296] the slaughter-house, as it were, not only of his Prophets, but of his owne innocent Sonne? and doe wee not see daily GODS iust iudgements vpon di­uers Countries & People, by fire, inundations of wa­ter, by pestilence, warres, and famine? And is not the sudden hand of God vpon such as at this day blas­pheme his Name? Needes there examples of such as haue beene striken, some dumbe, some blind, some dead in an instant? Doe not our owne eyes? besides our owne; yea, moderne Histories witnes the same? Terrible is the Lord in his wrath; and who shall stand Psal. 76. 7. in his sight when he is angry? [Page 297] He is terrible, euen to the Vers. 12. Kings of the earth: Nay, vn­to such as seeme to be, and are not truely religious, as Ananias and Sapphira his Act. 5. wife, who lying vnto the holy Ghost, were striken suddenly dead: It is a fear­full thing to fal into the hands of the liuing God, especially when he is angrie.

We are all by nature the children of wrath, dead in Ephe. 2. 1, 2 trespasses and sinnes. So is al the world subiect to the iudgement of God, being found guiltie in his sight. If GOD therefore should Rom. 3. 19. marke what is done amisse, who could abide it? or ex­pect worldly cōforts from him?

Therefore, whether yee [Page 298] shall in this life receiue po­uertie We can­not suffer what we haue de­serued. or riches, sicknesse or crosses, or whatsoeuer calamities and afflictions, and in what measure soe­uer, perswade your selues, that it is far short of what yee haue deserued: there­fore, take his chastisemēts with patience, and ende­uour 1. Cor. 15. 58. stedfastly, alwayes to abound in the workes of the Lord, assuring your selues, your labour shall not bee in vaine: for, God wil be euer readie to work for you beyond that yee are able to aske or thinke.

PART. III.

Obiection against Gods mi­raculous working at this day.

SOme yet wil say, that the time of Gods working miracles, name­ly, miraculously, and be­yond the apprehension of naturall vnderstanding, is past and ended; and there is now no experience of such supply by Gods pro­uidence, as when God sent Eliah to the widdow of Sarepthah; and foode by a Rauen: extraordinarie meanes indeede, which nowe are neither visibly nor actually done.

Beware of this rash cen­sure; [Page 300] it is the voice of meer An vn­warrant­able opi­nion a­gainst Gods wor­king mi­raculously at this day answered. Infidelitie: for, God is God yester-day (namely, of old) and to day, and for euer, his loue is not diminished, his power is not weakned, his prouidence preuented, nor his command and absolute authoritie ouer his crea­tures any way, or by any meanes encountred, or the execution of his will op­posed: but is euen the first and the last, neuer altering nor changing: but as hee had subiects of mercy and iudgement to worke vpon, and meanes by which to worke; so hath hee at this day, and vntill the finall dissolution of all things, he will still work by meanes, without meanes, & against meanes.

[Page 301] His promises are Yea, & Amen, not to our Fathers only, but to vs, and all po­sterities for euer: & those he performeth at this day, yet not so visibly and ap­parantly, as in the dayes of our Fathers of old.

We haue not a Moses, Exod. 17. 6. and 4. 3. I confesse, to bring water out of the Rocke, by striking with his rod: nor an Aaron, to turne a Rod into a Serpent, and to deuoure the coun­terfeit Serpents of the In­chanters. Wee haue no E­liah, 2. King. 1. 10, 11, 12. to pray for fire to con­sume Gods enemies: nor an Elisha, to diuide a Ri­uer 2. Kin. 2. 14 with his cloke: No Paul, that with his word Act. 16. 16. can dispossesse a spirit of di­uination: nor a Peter, that Act. 3. 4. [Page 302] with his word can make a cripple to goe sound.

Many miracles in for­mer Miracles to bee wrought by men are cea­sed, but the same power of God re­maynes. times done, are recor­ded both in the old & new Testament, through the power of GOD, by the hands of men: which kind of working miracles, are ceased; but the power of God continueth the same for euer, euer working wonderfull things with-out the cōpasse of humane apprehension, and sets be­fore our eyes daily exam­ples of his extraordinarie working in mercy, for the comfort of his children: and (as before is said) in iustice and iudgement a­gainst the wicked, accor­ding to the song of the [Page 303] blessed Virgin: The Lord Luk. 1. 46. sheweth strength with his arme, he scattereth the proud in the imagination of their hearts, he putteth downe the mightie from their seate, and exalteth the humble and meeke, he filleth the hungrie with good things, and sen­deth the rich emptie away.

Is not this a strong con­firmation of the faith of Gods children, plunged in perils, visited with afflic­tions, and tossed to and fro in the troublesome and tempestuous Sea of this world? in which, are they not cōmanded to pray for their deliuerie? And to whom pray they? not vn­to the same GOD as our forefathers did? If GOD [Page 304] therefore were not now in his Mercie, Loue, Power, If God were not powerfull and proui dent as in time past, wee may pray in vaine. and Prouidence as hee was then, as able and willing to helpe; wee were taught both to pray and to feare in vaine, neither his Mer­cie, nor Iustice could ap­peare, as with our owne eyes wee haue seene the wicked to perish, and the innocent deliuered, euen by the hand of God him­selfe: that his Glorie and Power might, by the iust punishment of the one, and maruellous deliuerance of the other, be seene and ce­lebrated of all them that feare him.

The Holy Ghost doth e­uery where in the Scrip­ture make vs see and per­ceiue [Page 305] the great and mani­fold benefits, which come All know why God afflicteth his. by aduersitie: he declareth them to all, but all haue not the true apprehension, that it is sēt for their good. And vnlesse ye be inlighte­ned in the spirit of your mindes, and the cloudes of your carnal cogitations be driuen away by the wind of diuine vnderstanding: yee cannot but mistake the good pleasure, loue and fauour of God (that causeth all things to worke together for the best to them that loue him) and grudge at your heauenly Fathers Discipline.

Ye are poore: murmure not, nor grudge at the prosperitie of others: [Page 306] Learne of Dauid the con­trarie, Psal. 73. in [...]. who in his haste, and vnaduisedly fretted to see the prosperitie of the wicked, that alwayes prospered and in­creased in riches: And thought indeed, that God We ought not to fret our selues at the pro­speritie of the wicked made no difference be­tweene the good and the bad, the righteous and the wicked; and therefore thought it a vaine thing to bee curious to liue well: considering, that notwith­standing his continuall seruing of God; yet was he punished and chastened euery morning, namely daily: the wicked still secure, and in no danger; this strange course of Gods working, hee (as it were) admired, and began to consider, if [Page 307] hee could finde out the cause; but it was too deepe for his naturall wisedome, Ver. 27. but when hee entred into the Sanctuarie of God, when he had consulted with the ho­ly Spirit of God, and had learned his Word; then he vnderstood what the end of these flourishing men would be: he considered, that God had set them in slipperie places, how hee east them into sudden deso­lation, Ver. 18. wherein they perished and were fearefully confoun­ded. Put therefore your trust in God, he will guide you in all your occasions by his counsell, and after your godly life ended, hee will receiue you to Glorie. Ver. 24. Seeke therefore neither [Page 308] helpe nor comfort, but of GOD alone; for there is none in Heauen but hee, and desire none in the Earth, but him.

If ye fall into troubles, beware as neere as ye may it bee not for euill doing: for the Magistrate beares the Sword for sinners. If ye Rom. 13. 4. bee troubled for well-do­ing, yee need not feare, yee haue God on your side, and his Minister the Ma­gistrate, in his stead to de­fend you.

Troubles and aduersi­ties, of themselues, as they Troubles of the righteous to be born with glad­nesse. are sent of God, are to be borne with more then pa­tience, euen with ioy: they shall cause your mindes to bee set on things profita­ble, [Page 309] and will make you wise in learning good things. Therefore, saith Dauid, It is good for mee that I haue beene in trouble, that I might learne thy Sta­tutes.

PART. IIII.

The benefit of aduersities.

ADuersities bring those that are much exercised with them, to the con­tempt of earthly, and de­sire of heauenly things. Paul, that sanctified Vessell of God, had many afflicti­ons, imprisonments, whip­pings, scourgings, sto­nings, reproches; which [Page 310] hee yet imbraced, for the loue of Christ: and they wrought in him a hatred of worldly things, and de­sired only to be disselued, to be with Christ his Master in Glorie: acknowledging that Christ was his (as he is our) life: and death was to him (as it shall bee to vs, if wee liue here in him) ad­uantage.

The light affliction, which Greatest afflictions cannot deserue the glorie to come. yee shall here indure but for a moment, shall cause vnto you a farre most excellent and e­ternall weight of Glorie. Therefore looke not on, with a longing desire for the things of this life, which are seene: but for the things that are not seene, for The things that [Page 311] are seene, are temporall; but the things that are not seene, are eternall.

Who then would not Rather to long for, then to lothe death. rather long to bee clothed with that House which is from Heauen, then to re­maine here in a base Cot­tage, full of troubles, and most vncertaine? whatso­euer yee indure here, yee cannot merit by it: for it is only either in way of a punishment for sinne, or sent of God to preuent sinne.

I account not (saith Saint Rom. 8. 18. Paul) that the afflictions of this present time, are worthy of the glorie, which shall bee futurely shewed me. If Pauls afflictions could not merit the glorie to come; how [Page 312] much lesse shall yours or mine.

Wee must make our ac­count before-hand, not to goe to Heauen, by eating and drinking, by getting and hoording, by pleasure Pleasure nor profit. can bring vs to Hea­uen. and profit; but through hunger, nakednesse, Po­uertie, Enemies, and many troubles and afflictions: Therefore saith the Wise­man, Refuse not the chaste­ning of the Lord, neither be grieued with his correction: for whom the Lord loueth, Heb. 12. 6. Reuel. 3. 19. him hee correcteth, euen as the father doth the childe in whom he delighteth.

So that afflictions ap­proue you the Children of God, if with patience yee endure chastening: for by [Page 313] correction, God offereth him­selfe vnto vs, as vnto sonnes; and if yee bee without corre­ction, whereof all the Chil­dren of God are partakers, then are yee bastards and no sonnes.

PART. V.

Great difference betweene the Children of GOD, and Worldlings.

THere is, in deede, great difference, betweene the chil­dren of God, and the men of this World, in this life: for, Uerily, verily, (saith CHRIST) I say vnto you, (vnto his owne) yee shall weepe and lament, but the [Page 314] World (Worldlings) shall re­ioyce, and yee shall sorrow, but your sorrow shall be tur­ned into ioy, and your ioy shall no man take from you.

Seeing the God of Truth affirmeth this good, Correcti­on com­prehen­deth all afflictions from the seeming euill of affliction, I hold correction, which comprehendeth all aduersities, to be good, for that it maketh prosperitie the sweeter whē it comes, and to learn vs how to be­haue our selues in both; as to be patiēt in the one, and not to waxe proud in the other; but in what estate so­euer ye bee, to bee therewith content: as was Saint Paul, Who had learned (not of the Phil 4. 11. World, though in the World) to know how to bee [Page 315] abased, and how to abound: Euery where and in all things, hee was instructed both to be full and to be hun­grie: hee was able to doe all things, through Christ that strengthened him.

It is not then in our It is not in our power to bee pa­tient or thankeful. power to beare afflictions, and to endure all things with patience, namely, troubles, and to be thank­full in prosperitie, it is the gift of GOD in Christ: wherefore, seeing yee suf­fer according to the will of God, commit your soules to him in well-doing, as vnto a most faithfull Creator.

Yee see then, that it is Afflictions more ne­cessarie then pro­speritie. necessarie for you, some­times to suffer afflictions, that ye may call to minde [Page 316] your sinnes, the cause of your afflictions, and then the remedie of your sinnes. The whole need not the Phi­sician, but they that are sicke. The rich need not to seeke God, they haue enough, but the poore that want. Therefore doe the poore and needie, and men affli­cted yeeld him more ho­nour, then the [...]ich and prosperous, and are euer more occupied in spirituall exercises, then they to whom all things doe so prosperously succeed, as they scarcely haue leisure to thinke on the calling vpon God.

Trouble, no doubt, is Trouble is irkesome, yet profi­table. irke some to a carnal mind, but to them that feare [Page 317] God, acceptable, keeping them from securitie. For as long, and as often, as the Israelites enioyed peace and prosperitie, they be­came secure, carelesse of seruing of God, and to forget his blessings. But when troubles came vpon them, and Enemies beset them, then they sought the Lord, and he deliuered them out of their distresse. Seeke the Lord alwayes, and ye shal find rest for your soules.

Among all other affli­ctions, Pouertie not the least af­fliction. Pouertie is one of the greatest, and by diuers meanes seizeth vpon a man. Some actiue, some passiue: the actiue, are in­ordinate expendings, ga­ming, and a riotous, and [Page 318] lasciuious life. The passiue, are either Gods visitati­ons, as were Iobs, or Selfe­idlenesse, the Mother of Po­uertie, the Step-mother of Wisdome and Godlinesse: flye therefore these; Ryoting, and Idlenesse: as two dan­gerous Vipers that de­uoure a man ere hee bee a­ware; vse therefore lawfull meanes commanded, ho­nest and vertuous ende­uours, in some necessarie, and praise-worthy Profes­sion or calling. The Bee Little creatures teach vs industrie. and the Ant, little Crea­tures teach you to bee in­dustrious, who cannot a­bide an idle drone or slug­gard in their societies. Therefore haue they euer sufficient.

PART. VI.

The idle presume to haue that they deserue not.

IDlenesse presuppo­seth Presumption: for how idle soe­uer the slothfull person is, yet hee presumeth to craue and haue what hee deser­ueth not; neuer comes good successe to him that so presumeth, though it succeed sometimes to sa­tisfie his euill desire, yet it brings with it an vnsauou­rie reward, such as com­monly befalleth him that feareth not God.

To liue without labour, Idlenesse is not li­bertie. cannot be held libertie: for while the bodie is idle, the [Page 320] minde is sowing the seeds of sinne, and within few dayes he reapes the fruites of sorrow.

Without good care and diligence, no estate can prosper: and by industrie, the meanest estate is made competent: and what is la­bour? It is not, as some idle drones account it, a bur­den to the bodie: no, it is light and easie, if the mind Labour is light to a willing minde. be willing, to which no­thing is more irkesome then idlenesse, and corpo­rall ease; yet some thinke nothing so consonant and agreeable to their great­nesse as idlenesse, or (which is as ill) euill and forbid­den imployments: and therefore is not labour [Page 321] simply commendable: for there is labour in forbid­den vanities; and paine in whatsoeuer pleasure. But labour allowed of God and good men, is that which is seasoned with the feare of God: for it neuer goeth without the blessing of GOD, which it euer finds by the successe.

If therefore such an in­dustrious The poore are rich, hauing Gods bles­sing. man seeme poore by reason of his basenesse, yet is he rich, hauing the blessing of God; and hee that is blessed of GOD here, doth euen here beginne his euerlasting happinesse: If hee bee idle here, or giuen to carnall vanities, bee hee neuer so worldly glorious, he euen [Page 322] here begins his perpetuall miserie and wretchednesse.

Labour of it selfe ma­keth Labour with the feare of God is blessed. Psal. 128. not rich, but the bles­sing of God vpon our la­bours: Blessed are they that feare the Lord, and walke in his wayes. If therefore yee feare the Lord, and there­in labour, Yee shall eat the labours of your owne hands, and, well and happie shall yee bee. Except the Lord build the house, they labour in vaine that build it. It is in Psal. 127. vaine for you to rise early, and to lye downe late, and to eat the bread of carefulnesse. It is God by his blessing, that prospereth your la­bours, making them sweet vnto you and profitable.

Haue also respect vnto [Page 323] your seruants that labour To take seruants fearing God. vnder you, that they bee such, as neere as you can, as feare God: for God often-times blesseth the Master for his seruants sake; as Laban confessed that God Gen. 30. 27. had blessed him for Iacobs sake, in all his substance. The little that hee had be­fore Iacobs comming, was wonderfully increased. So was Potiphars House bles­sed Gen. 39. 3. 5 for Iosephs sake. If then the wicked bee blessed for godly seruants sake, how much more when godly Masters haue religious ser­uants fearing God: And as there is a blessing pro­mised to the godly, so a curse denounced against the wicked in their la­bours, [Page 324] They shall carrie out Deut. 28. 38. to 58. much Seede into the Fields, and shall bring in but little. They shall plant Uineyards, and not drinke the Wine. No­thing shall truely prosper with them, what paine so­euer they take.

Feare yee God, there­fore, bee doing good, and yee shall bee fed assuredly, Yee shall bee like Trees plan­ted Psal. 1. 3. by the Riuers of waters, that shall bring forth fruit in due season: whose leafe al­so shall not wither, and whatsoeuer yee doe, it shall prosper. The wicked are not so, but are as the chaffe which the winde driueth away and scattereth.

The poore shall not al­waye [...] Psal. 9. 18. be forgotten: the Lord [Page 325] will bee a refuge vnto you, a God a re­fuge for the poore. Psal. 10. 17. refuge euen in your greatest dangers: for he heareth the desires of the poore, and pre­pareth their hearts. O the wonderfull deepnesse of Gods Mercies! who, be­cause we of our selues are ignorant of good things and dull to all goodnesse, our hearts being prophane by nature, hee, euen hee himselfe hath promised to prepare euen these dull and wicked hearts, and to make them fit for his owne seruice, not that hee hath neede of any good God nee­deth not our seruice that our best workes can doe him, but for our com­fort hee doth it, lest that through our owne infirmi­ties, we should faint vnder [Page 326] the hand of his most lo­uing corrections, and ther­fore mooued euen of his free Mercies and tender compassion towards the di­stressed, he hath promised, and will assuredly per­forme it, that for the oppres­sion Psal. 12. 5. of the needie, and for the sighes of the poore, he will a­rise and set at libertie whom the wicked hath snared. O, Psal 16. 8. set the Lord therefore al­wayes before you, hee is at your right hand, therefore shall ye not fall.

PART. VII.

Pouertie hinders not, neither doth riches further true happinesse.

I Would haue you thinke that happi­nesse consisteth not in riches, nor that pouer­tie hinders it, for riches come and goe; and there­fore is a man no longer held happy then hee hath riches; and consequently, reputed happie according to the proportion of his riches. But it is not so with godly pouerty, or po­uertie in the godly, which although it be in the ex­tremest degree, it is but pouertie; when hee wants [Page 328] all necessaries whatsoeuer, as meate, drinke, clothing, lodging, friends, and all helpe; yet God careth euen for these poorest, fearing him, & calling vpon him.

Pouertie, nor riches are Pouertie nor riches of them-selues good or euill. Ier. 17. 7. of themselues good, or ill, neither make they a man happy or vnhappy; but he is happy, who trusteth in the Lord, and whose hope the Lord is. And blessed are Psal. 119. 2. they that ke [...]pe his Testimo­nies, and seeke him with their whole heart. This is true happinesse, and none be­sides. Pouertie and riches do neither helpe nor hinder, but accor­ding to the vse or abuse.

Let pouertie or riches fall to a man, that knowes not how to vse either, & hee will bee the worse for either: but let either be­fall [Page 329] a good man, and hee will be no worse for nei­ther. But cōmonly where men are honored for their wealth, poore men are des­pised for their pouertie, without respect of vice, or vertue: so that not the per­sons, but the portions of either are honored or des­pised. If the richest waxe poore, contempt increa­seth, as his greatnesse di­minisheth: if the poore growe rich, his honour growes, as doth his welth.

Is not this respect of Respect of persons. persons? is there not great partialitie in reuerencing I am. 2. 1. the glorious, though vi­cious? and disgracing the poore, be he neuer so ver­tuous? God indgeth ac­cording [Page 330] to euery mans worke, not according to his worth. God is indiffe­rently 1. Pet. 1. 17 rich in loue to all, aswell to the rich as to the poore, being Lord ouer all: but a father to them onely that loue him in Christ, whom he will neuer Rom. 10. 12 faile nor forsake vnto the end.

Let not then pouertie Trust in God, makes po­uertie and reproches easie to [...]e borne. moue you to distrust the Lord, though the world despise you, and say of you as they did of Dauid (yea of my selfe also) that there was no helpe for him in God: a grieuous temptation, I acknowledge, but not to the faithfull, that hath learned to bee patient, & to depend on God, who [Page 331] is neuer neerer, then when carnall men thinke hee hath forsaken his children: be not deceiued, nor dis­mayd at their reproches; for the poore shall not bee al­waies Psal. 9. 18. forgotten, neither shall the hope of the afflicted perish for euer. Though world­lings make a mocke at the counsell of the poore, be­cause their trust is in God. Remember they are the men Psal. 14. 6. of the world, who haue their portion in this life, whose bellies God filleth with his hid treasure, their children haue enough, and leaue the rest of their substance vnto Psal. 17. 14. their childrens children. But behold yee the face of the LORD in righteousnesse, liue godly and yee shall be [Page 332] timely satisfied with euery thing necessary: he will send Psal. 18. 16. downe from heauen and take you; and bring you out of all your troubles.

God chooseth to himselfe God choo­seth godly men, and blesseth them. the man that is godly, and when he calleth vpon him, he will heare him. He blesseth the righteous, and with fauour compasseth him a­bout on euery side, as with a shield: therfore feare not your pouertie, nor bee a­fraid of man, that may des­pise you, and reproch you for your afflictions sake. Remember the afflictions of Dauid, and the repro­ches that Shemei cast vpon him, rayling on him and reuiling of him; yet did not Dauid rayle vpon, or [Page 333] reuile him againe, neither would he permit any re­uenge to be inflicted vpon him, but with patience en­dured it, imputing his ma­licious speeches (though they proceeded from his owne enuious heart) to be sent from God, to trie him, and to put him in mind of his murder and o­ther sinnes, that hee per­aduenture had forgotten; conceiuing the cause to be (as indeede it was) that God had bidden this wic­ked Shemei to rayle on Dauid, euen for Dauids good.

God powreth contempt God makes dis­obedient Princes contemp­tible. euen vpon Princes. Though Dauid were a King, hee was not yet free from base [Page 334] & malicious enimies: much lesse thinke yee to bee, e­specially if yee bee vertu­ous. But let it not trouble you, the praise remaineth for you: for it is a righteous thing with God, to render vnto you that are troubled, rest with the Saints, but to them that trouble you, tri­bulation.

If your enemies lay They that lay snares for others, fall into the same. snares to trappe you, or digge pits for you, seare them not; for they them-selues shall bee snared, and fall into the pits that they prepared for you. As the Gallowes that Haman set Ester 7. 10. vp to hang guiltlesse Mor­decai, was his owne de­struction: as was the fire, prepared for the cōsuming [Page 335] of the three children, and the Lyons for Daniel, the Dan. 6. 24. confusion of the false ac­cusers: so shall all the euils that the wicked practise and intend against you, fall vpon them-selues. They may trauaile with wickednesse, hauing con­ceiued mischiefe, but the fruit of their breath shal be their owne confusion.

Saluation belongeth vnto Experiēce of Gods deliueries, an incou­ragement to the godly. the Lord, and his blessing is vpon all them that trust in him. And that encouraged Dauid, hauing had expe­rience of the loue & pow­er of God, to say, that if ten thousand of the people should rise against him, and compasse him round (as Pha­raoh and the Aegyptians Exo. 14. 28. [Page 336] did Moses & the Israelites) he would not be afraid. Such was his cōfidence in Gods ready defence, who deliue­red him at all times, in all places, & from all dangers plotted against him by Saul. Euen so hee deliue­red Gen. 31. 24 and 32. 4. Gen. 22. 9. and 39. Iacob from Laban his Vncle; and Esau his bro­ther; Isaac from being sa­crificed by Abraham; Io­seph from his brethren, and from the malice of Poti­phars wife; and Iob from the power and malice of Satan: and thinke not ye, that God was Dauids God, and Iacobs God, and I­saacs, and Iosephs, and Iobs God? only a God of our godly Fathers? and not our God, and the God of all [Page 337] the faithfull, to the end of the world.

Trust yee in him, be do­ing God is God of the godly for euer. good, shun to doe e­uill, and yee shall find him likewise your God, and to worke for you and your children, as great things for your defence, and ac­cording to yours and their necessities, as euer he hath formerly done: for, Hee was, Hee is, and for euer­more will be a refuge for the poore, and that in due time, euen in greatest af­fliction: yea, euen in the very moment of neede hee will be neere you; though hee may seeme sometimes to tarrie long, and ye may thinke hee hath forgotten you: be patient, waite his [Page 338] leisure: for comming, hee will surely come, and will deliuer you in time most conuenient.

Hee knoweth what yee God knoweth where­of wee haue neede. want, and the time fit to giue it you; and therefore whatsoeuer, and whenso­euer he giues you, thinke it is the thing fittest for you, & the time most con­uenient to giue it you in: He is a Father of the father­lesse, and a Iudge of the wid­dowes cause: hee knoweth what is fit for them all, and will administer it in due time.

PART. VIII.

Hypocriticall lowlinesse to deceiue.

IT is the nature of the wicked, hy­pocritically to dis­semble lowlinesse & loue to the poore and needy, to cause them to fall into their nets by heapes, and so to sucke from them (as is daily seene by experi­ence) their lands & goods, as Achab did Naboths vine­yard: 1. King. 21. 2. 14. and to draw you in­to their societies, to the end you should followe their euill course of life. A matter too frequent in our dayes.

Beware therefore of [Page 340] these kinds of fawnes and Flatterie, dāgerous. flatteries, and flatterers: for, when they smile most vpon you, they practise most to deceiue you, and to betray you. As Dauid complayned in his time of the flatterers in SAVLS Court; who (though they hated him without a cause) spake deceitfully vnto him and with lying lips & flat­tering tongues.

How did Absaloms by 2. Sam. 15. 1. to 6. flattery insinuate into, and gayned the hearts of the people, Dauids subiects, to supplant his Father, and to gayne the Kingdom to himselfe? Tertullus the O­rator, Act 24. 2, 3. by flattering Foelix, moued him against Paul. Hee that slattereth a man, Pro. 29. 5. [Page 341] spreadeth a net for his steps. How did the Iewes flatter Christ, when they went about to betray him, about the giuing of tribute to Matth. 22. 16, 17. Casar? examples are in­finite.

Take heede, there are Counter­fait kind­nesse de­ceiuesma­ny. some, that when they in­tend most mischiefe, will be then most humble, bow­ing themselues in a coun­terfeit curtesie before him they purpose to deceiue; Pro. 27. 6. yet before hee perceiue it, they will be vpon him, and hurt him: and although Eccles. 7. 7. such flatterers be so weake as they can doe you no harme by violence, yet will they seeke, and when they find oportunitie, they will doe you mischiefe.

[Page 342] As yee would therefore auoid flatterers, not to bee Good nei­ther to flatter, nor bee flattered. deceiued by them: so, flat­ter neither your selues, to thinke, yee bee what in­deed yee are not, nor o­thers, to make them be­leeue what yee meane not: for, none flatter but wie­ked men and harlots, for Iudg. 14. the word can neuer be ta­ken but in the ill part, and therefore Dauid calls flat­terie, deceit. They speake de­ceitfully (saith he) euery one to his Neighbour, flattering with their lips speaking with a double heart; and so vn­der colour of cōfort, they seeke to cōfound the poor, making a mock of the con­fidence and trust that the poore haue in GOD, ha­uing [Page 343] them in dirision, in regard of their basenesse, boasting themselues of their owne pride, and of their owne hearts desire; blessing themselues in their aboundance, insomuch as they shew themselues contemners euen of God him­selfe, flattering him yet with Psal. 78. 36 their mouth, and dissembling with him with their tongue: and in their pride doe flatter themselues, to haue no Iob 34. 9. cause to seeke God: nay, they thinke, indeed, there is no God, and so declare Psal. 36. 2. they by their actions.

My familiar friend A dissem­bling friēd worse then an open enemie. Pro. 27. 5. (saith Dauid) whom I tru­sted, which did eate of my bread, hath lifted vp his heele against me. It is better [Page 344] for you to bee rebuked of Act. 12. 22. your friends, then to bee flattered of your secret e­nemies; therefore admit no flatteries, or flatterers. Be yee the same yee seeme to be, neither to flatter nor be flattered; Speake euer as yee thinke, and thinke as yee speake, and neuer speake or thinke but that which is good, and truely profitable.

And vexe not your selues to see the wicked prosper, by their crouching & flat­tering, though they be­come rich; desire not to be like them that feare not God, howsoeuer glorious they seeme: neither desire Euill com­panie, dange­rous. their societies; it is a dan­gerous thing to accompa­nie [Page 345] such as liue viciously and inordinately: for of them yee shall but learne to be vicious, and so to pe­rish with them through GODS iust iudgement: therefore, if yee haue any fellowship with such, come from among them, returne to GOD, that hee may re­turne to you; trust in him, that hee may protect you, and direct you: let your wils be guided and gouer­ned by his reueiled will, and so with patience pos­sesse your soules: bee not led by your owne wise­dome: but apply your mindes and wills to his will, who is wisedome it selfe: Aske of him, and he will giue you wisedome; [Page 346] yea, such wisdome, as (like Wisdome, a defence against e­uill and flatterie. as the Serpent which Aa­ron made of the rod, did eate vp the Serpents of the Sorcerers) shall preuent the circumuenting practi­ces and policies of the hy­pocriticall flatterers, and bring their counsels, plot­ted against you, to the like end, as he brought Achi­tophels▪ 2. Sam. 17. 23. Hee will suppresse them that oppresse you, & will laugh them to scorne, that haue you in derision; therefore yet a little while wait, and the wicked shall not appeare, and your in­solent enemies, whatsoe­uer they be, shall be put to silence: and if ye be meeke, Matt. 5. 5. ye shall possesse a compe­tent portion in the earth, [Page 347] and shal haue your delight in the multitude of peace, as worldlings haue in the multitude of plenty, whose riches are seene, and felt, and gotten, and lost: but the riches that yee shall possesse are great, yet not seene, nor felt of any, but of such as enioy them; they are not gotten, but freely giuen, and cannot be lost; for, hee that giues them, shal continue them in you, to you, and for you.

What are riches of the Many things which world­lings seek after, are but shad­dowes. world? honor of the per­son? libertie of the body, or pleasure of the minde? they seem to be somthing, for, all the wise men of the world seeke after them: but being duely conside­red, [Page 348] they are found but shaddowes, which wee see doe often-times suddenly vanish; and he that enioy­eth them most and longest, is nothing the better; and he that hath of them least, and but a moment, is no­thing the worse. And what is pouertie, ignominie, captiuitie, miserie, but (seeming) not necessarie causes of griefe? vnder all which, the minde of the sanctified man passeth the course of this life, with farre more inward alacri­tie and true consolation, then the worldly man, that passeth his life in al carnall contentment; and is more willing and readie to die, hauing his cōscience cleer [Page 349] through faith in Christ, then the carnall man can bee.

The godly poore haue The god­ly rich ac­count their wealth not their owne. their dependance on Gods prouidence, for the supply of their wants; and the godly rich accounts his wealth not his, but Gods that gaue them, and is rea­die to restore them, and so to dispose them as GOD requireth him: but the rich, that haue their hope in earthly things, haue no willing minde to leaue them, but here to possesse them, rather then to goe they know not whither, Miserable riches, that make the pos­sessors ig­norant of better things. after death. Miserable ri­ches, that tye the mindes of the possessors of them, to the loue of this vncer­taine [Page 350] life, and to an vncer­taine knowledge of the life to come.

The defence of the poore and needie, abused, The de­fence of the poore, and of the rich. slandered, oppressed, and wronged, by the world­lings, consisteth in their faith in GOD through Christ. I will vp, saith the Lord, and will set them at Psal. libertie whom the wicked haue snared. If worldly men bee wronged, they will vp in their owne de­fence, they wil bring forth the vveapons of their might, their gold and sil­uer, and be therewith re­uenged, against such as rise vp against them: therefore is their pride as a chaine of gold about their necks, [Page 351] at whose glorie the poore must bow: and though he be content to become the rich mans foot-stoole, yet many times the rich doe with the poore, as Aesops Aesops Wolfe. Wolfe did with the Lamb, who although hee dranke of the current below the Wolfe, yet the Wolfe checkt him for troubling the water. So oftentimes the rich picke causelesse quarrels against the poore, when they cannot haue a cōfining Vineyard, house, or adiacent field, that they desire of them.

I intimate this vnto you, To giue place vn­to the wrath of the wicked to the end that, as much as in you shall bee, you giue place to the wrath of wic­ked men, not recōpensing [Page 352] vnto them euill for euill, but rather good for euill, knowing it is the will of your heauenly Father, so to heape coles of fire vpon such wicked men, among whom, I know, may also bee numbred many poore men, that haue not in them faith, & the feare of God: for, as it is not riches, that of themselues doe make a man euill; so it is not po­uertie of it selfe makes a man good.

PART. IX.

More euill then good men in the world.

TO consider duely the estate of the world, as common experience at this death findes it: It may bee ob­serued, that the world is more fraught with wic­ked 1. Ioh. 3. 19. then with men fearing God; so that it followeth, that there are more men apt and ready to hurt, then able or willing to helpe the distressed: and as the multitude is great, so their actions and conditions are many & diuers. Some men seeme onely hurtfull vnto themselues (according to [Page 354] a foolish prouerbe, Hee is no mans foe, but his owne) as the drunkard & speud­thrift, who yet are not on­ly foes to themselues, but to others (notwithstan­ding the prouerbe) draw­ing them into their com­panies and wicked socie­ties, & by their examples, many take the same most vngodly course with them following likewise forbid­den excesse and riot.

Some are apparantly Men ap­parantly hurtfull to them-selues and others. hurtfull to themselues and others; as the enuious and malicious man: who, how­soeuer hee aymes to hurt another, hee may misse of his purpose, but neuer of wounding himselfe, for his will to doe the euill he [Page 355] intended, is imputed to him in diuine Iustice, as the deede done; God in his prouidēce preuenting the act, for his sake to whom it was intended: and how­soeuer God permit a wic­ked man, to hurt one that feares GOD, in body, goods, or reputation, the hurt that he giues is onely outward, and may worke to the good of him that is hurt; but hee that hurts, receiues a deadly wound within, and so much the more grieuous, by how much it is little felt; for an enuious man hurts with desire, and reioyceth in To beare all euils with pati­ence, that men offer vs. his wicked deede.

If therefore there come a Shemei, to raile causelesse [Page 356] vpon you, a Iudas to be­tray 2. Sam. 16. [...], 6. Mat. 26. 47 Gen. 4. 8. Dan. 13. 1, 2 1. King. 21. 14. you; a Cain, causelesse to kill you; false witnesses, to accuse you, as the wie­ked Iudges did Susanna; or an Achab, or a lezabel, to wrest from you both life and liuing: or whatsoeuer crosse or calamitie soeuer befall you, through the malice of men, grudge not thereat, nor seeke despite­full reuenge; but examine your consciences, whether ye be guiltie of that which is laid to your charge; if so, confesse it, and repent it: or whether ye haue se­cretly offended GOD in some thing, whereof yee were neuer accused, or for which yee were neuer pu­nished. Thinke (if ye finde [Page 357] any such thing in your selues, though no man else knowes it) that God vn­derstands it: and there is no man, but vpon true & serious examination of his owne (peraduenture slum­bering) conscience, but shall finde matter enough to prouoke God to anger, wherein hee may (though in loue) stir vp some She­mei, a Iudas, a Cain, to raile on you, to betray you, to robbe or to wound you to death: all to rowse you out of your securitie (wherein the best man sometimes slumbers, as Dauid did) & cannot be awaked, vnlesse GOD send some seuere messenger to tell you, that thou art the man.

[Page 358] Seeing therefore yee We ought to be cir­cumspect in our wayes. shal be subiect, and that of necessitie, to so many dan­gerous enemies; it be­houes you euer to looke a­bout you, and to haue an eye euen to heauen, while ye liue in the earth: & re­member how watchfully ye ought to liue ouer your owne wayes, and what manner people yee are to shew your selues, in holy and heauenly conuersati­on, preparing your selues before-hand, for any of these things, that when they come, yee knowing wherefore, and by whom they are sent, may make true vse of them; and in the meane time to walke so much the more warily, [Page 359] watchfully, and soberly.

An vnwise man know­eth All men know not why God sends them ene­mies. not this, and a foole vnderstands it not: but if yee haue learned, or will learne and practise it a­right, ye shall be happy in the worlds vnhappinesse. If yee bee ignorant, looke into, and search the Word of God, heare it, reade it, lay it vp in your hearts, make true vse of it: leaue off to sinne, and liue righ­teously: if ye haue sinned, sinne no more: The Lord Psal. 103. 8. is full of compassion, slow to anger, and of great kindnes and truth. Hee will forgiue all your sinnes, and heale you of all your infirmities. It is hee that hath redeemed you, by the precious bloud [Page 359] of his owne & only Sonne. And if you beleeue in him and obey him, he will fi­nally crowne you with mercie and louing kind­nesse, and shall from time to time fill you full of eue­ry good thing: feare him and loue him, and then bee afraid of no mortall creature: for, if God be on Rom. 8. 31. your side, who can be against you? If yee continue vnto the end, ye shall assuredly bee saued. Therefore, I say, grudge not, though ye bee left behind me poore, and much destitute of the superfluous things of this world, God is your por­tion, in whom yee haue a farre greater treasure, then the world can yeeld you.

[Page 361] If I could haue left you riches in aboundance, yee had beene, indeede, neuer truely the better, but in cōmon reputation, which is as variable as are vncer­taine riches: & being left poore, yee are neuer the worse, but in opinion, which many times allowes of the worst, & condemnes the better: it is the vertue of your minde, that shines within, that is allowed of God, and giues light vn­to men without.

PART. X.

Ignorance, a shame for men or women of yeeres.

TO teach you now the Principles of true Religion, in this Exhorta­tion, were to argue your ignorance; and your igno­rance, your shame and mine: yee are not Infants, who are to bee otherwise taught, then I hope you haue need, yee haue Moses and the Prophets, ye haue Christ and his Gospell, yee haue the comfort of the Apostles, yee liue in a time wherein (God haue the prayse) yee may freely reade, ye may freely heare, [Page 363] as freely practise what yee learne: they teach you spi­rituall knowledge, and the way of saluation.

Endeuour to learne, Prayer obtayneth know­ledge, how to liue godly. pray for the Spirit, in the Spirit; without the Spirit yee cannot pray; and that Spirit is the gift of God, which prayeth in you; and hee that giues you the Spi­rit to pray, will also giue you knowledge for what to pray, and how to liue; he will fill you with Diuine vnderstanding, and will make you wise in all hea­uenly knowledge, and shew you the same through good workes, in a godly conuersation before men, in faith glorifying God. So in what manner soeuer [Page 364] ye passe your dayes, whe­ther in prosperitie or ad­uersitie, ye shall be blessed, for it is not the outward appearance that approo­ueth, or disprooueth man, as glorie or basenesse, but a holy or prophane life.

Christs owne Apostles suffered hunger, cold, na­kednesse, All Gods Children haue suf­fered af­flictions. wants, and per­secutions; Lazarus, sores and extreme pouertie; Iob, deepest afflictions; Ioseph, slander and wrongfull im­prisonmēt. Were they the worse? no, but so much the more approoued the children of the most highest, and farre the more noble. And these Examples doth the Spirit of Truth recom­mend vnto you for your [Page 365] imitation, that yee should follow them in their Ver­tues, Faith, Patience, and Integritie.

If therefore it fall out, that yee lose that little yee haue, say with Iob, Naked Iob. 1. 21. I came into the World, and naked must I returne: blessed be the Name of the Lord. If yee bee slandered, remem­ber the wordes of our Sa­uiour: Cursed are they of whom all men speake well: therefore, Reioyce and bee glad, when men speake euill of you for wel-doing.

If it come to passe, that ye Banish­ment. be banished frō your owne natiue countrie and friends for the Truths sake, and to trauaile from place to place for succour: remem­ber [Page 366] that yee haue heere no continuing Citie, but ye seeke one to come.

If ye haue neither house Comfort in whatso­euer cala mitie. nor home, remember that Christ our Sauiour had no house to put his head in. If yee fall into sicknesse or any infirmitie of body, limbes or senses, remem­ber that though your out­ward man perish, your in­ner man shall bee renewed daily: for God is your Fa­ther, and the rocke of your saluation: he will increase his Graces towardes you, euen towardes you, and your children.

PART. XI.

A guiltie Conscience for a most grieuous affliction, and the remedie.

TO come now to the most grie­uous things, that can befall you in this life: namely, the committing of such sinnes, as doe oppresse your consciences, and which doe cast downe your soules as it were into despaire, thinke with your selues, and beleeue, that your Father whom ye haue offended, is mercifull, and that ye haue a most louing and most preuailing Medi­ator with him, euen Iesus Christ the righteous, who [Page 368] is a propitiation for your sinnes, in and through whom (although God be angrie with Sinners) hee becomes a most louing and kinde Father to them that are truely sorrie for their sinnes, and intend to lead a new life.

Hee is the Father of Mercies, and God of all Gods goodnesse and mercy. Consolation, long suffe­ring and patient, great in Mercie and Goodnesse, He forgi [...]eth the iniquitie of his Psal. 85. 2. people, and couereth all their sinnes: He withdraweth all his anger, and turneth from the fiercenesse of his wrath: and his Saluation is neere to them that feare him.

Forsake and bewaile To turne vnto God. your sinnes, and cleaue a­gaine [Page 369] vnto Righteousnes, & turne vnto him in Faith: then shall hee clense your hearts, and the bloud of Iesus Christ shall wash you from all your sinnes; hee shall deliuer your soules from death, your eyes from teares, and your feet from falling.

He hath promised to be your Father, whom, al­though of weaknes, not of presumption, yee daily offend, if yee bee truely sor­rie for it, hee will not cast you off, but will re­ceiue you as his sonnes and daughters.

Mary Magdalen was Mark. 16. 9. a woman of a defiled con­uersation; Peter, weake, & Ioh. 18. 17 for fear denied his Master. [Page 370] Dauid committed two 2. Sam. 11. 4. 7. Act. 26. 9, 10. great sinnes, Whoredome, and Murder; Paul perse­cuted Gods people: yet vpon Repentance they all receiued pardon.

Yee may not therefore We may not imi­tate sin­ners, but their Re­pentance. Rom. 6. 1. imitate them as they were sinners, but imitate their Repentance, and lye not in your sinnes: God indeed is gracious, but ye may not sinne, that grace may the more abound: God for bid: for although God be mer­cifull, As God is mercifull, he is iust. hee is not totally mercie, but is also iust: and in his iustice hee might condemne all humane creatures, for no man is righ­teous in his fight. And there­fore none (without Christ, in whom all that shal be sa­ued) [Page 371] are saued. Take there­sore holde of him and his mercies, and mediation through Faith: so, were your sins as red as bloud, they shalbe made as white as snow, and were they as Purple, bee made as white as wooll, by the sheading of his bloud vpon the Crosse.

Cast off all feare and We may not sinne, after par­don ob­tayned. despaire, therefore, only beware of relapses, fall not backe againe; bee not like the Dogge and the Sow, and take heede of presumptuous sinning: as to sinne, perswading your selues, ye will, and can re­pent when yee list, and so much the more boldly, be­cause ye haue learned, that [Page 372] God is mercifull. This is to quench his Mercie, and to incense his Iustice, and to harden your hearts, in the custome of sinning: so should ye haue Iudgement without Mercie.

Such as thus sinne a­gainst Wilfull sinners. Phil. 3. 18. God, are enemies to the Crosse of Christ, and contemners of the Mercie of God: who shall melt away as Waxe at the fire, and perish at the presence of God: But the Righte­ous shall bee glad and re­ioyce, yea, they shall leape for ioy: not the Righte­ous in their owne opinion; or the Righteous in shew, but the truly Righteous to whom the Righteousnesse of Christ is freely imputed.

[Page 373] Take heede therefore, Not to as­sume selfe­righteous­nesse. that yee assume not vnto your selues to bee righte­ous, for before God there is none, no, not one righ­teous in the Earth: ye may obiect, and say, How then shall any man reioyce, see­ing there is none righte­ous? none, in or by their owne inherent Righteous­nesse? for the best mans a­ctions are, in, and of them-selues, euill euermore without Christ. He there­fore that is truely righte­ous, is righteous by impu­tation, not by actuall per­fection. Not one of our god­liest Fore-fathers were with-out sinne, much le [...]e wee.

Abraham, nor Isaak nor Iacob, nor Iob, nor Da­uid, nor Daniel, no, not E­noch or Elias, nor Peter, nor [Page 374] Paul, nor that Diuine A­postle Iohn, were of them-selues by nature so perfect, holy, or righteous, as that any of them durst to stand vpon their owne merits, by them to bee saued: no, the Blessed Virgin ac­knowledged Christ to bee her Sauiour.

Beware therefore of Iusticiaries to be auoi­ded. that generation of Vipers, Iusticiaries, who assume vnto themselues that puri­tie, and power, as they do; and are able to fulfill all the Commandements, and whole Law of God, which the most righteous man (Christ excepted) could neuer doe; Christ came to saue Sinners, confessing their owne vnworthinesse, [Page 375] not such as neede no other workes of Redemption, but their owne workes of perfection, by which workes they shall bee iud­ged, without the imputa­tion of the worthinesse of Christs Merits: vnlesse they repent, their iudge­ment is pronounced alrea­die.

O, flye from the hea­ring of any bewitching tongue whatsoeuer, that shall indeuour to make you beleeue, that yee may liue without sinne. They are Lyers, the children of the father of Lyes, and would make you Lyers like vnto themselues, who though they bee men in shape, yet are they Mon­sters [Page 376] indeed; they would seeme Dcified, and, alas, they are Deuils incarnate: haue no conuersation with such men, yet striue and Though we cannot be, yet we ought to striue to be perfect. studie to be perfect, name­ly, to attaine vnto such per­fection, as the dearest chil­dren of God can haue in this life.

Stand not at a stay, but We must goe on in goodnesse. endeuour to proceed from faith to faith, from one di­uine vertue to another, vn­till yee become perfect in Christ, in whom, and not in your selues, your abso­lute perfection consisteth: and when yee haue done all that yee can, acknow­ledge your selues farre im­perfect, and vnprofitable seruants; for the way to [Page 377] glorie is by humilitie: and hee that exalteth himselfe, shall be brought low.

The humble man thinks The ppo­perties of the hum­ble man. euery man better then himselfe, and thinkes his best actions worthy rather to bee reprooued then re­warded: And vpon due consideration of his de­serts, is so farre from iusti­fying himselfe, as hee is ashamed of his owne vn­worthinesse: he casts him­selfe downe, and the Lord lifts him vp. But hee that iustifies himselfe, lifts him­selfe vp, and makes him­selfe equall with God, and God doth cast him downe, to haue his portion with Lucifer.

Remember the reiecti­on [Page 378] of the proud Pharises The Pha­rise and Publican. iustification, and the ac­ceptation of the Publicans humiliation: your humili­tie consisteth in your vo­luntarie subiection vnto the Ordinances of God, who reuealeth vnto the poore in spirit, the know­ledge of his will, and hides it from them, that assume vnto themselues know­ledge, sufficient without the Doctrine of his Word.

Yee can in nothing bee Meeknesse makes men likest vnto Christ. more like vnto Christ, then in meeknesse and humility; two adiuncts of Christ, not much vnlike in operation. The first, namely, Meeke­nesse, is most properly shewed in your conuersa­tion among men. The se­cond, [Page 379] which is humilitie, sheweth it selfe, in patient submitting your selues, without any inward dis­content to what it plea­seth God to doe with you, or against you: against you neuer, though your carnall vnderstanding may so conceiue it.

Iob was contented with We must be humble whatsoe­uer befall vs. all his afflictions, resoluing himselfe, that though GOD would kill him, yet would he trust in him. And should you professing hu­militie, grudge when any thing befalls you for your good? farre be it from you: rather prayse God, exalt his Name, fall downe be­fore his footstoole, im­brace his Discipline; for [Page 380] he is holy, and to be loued and feared: loued, in that hee is your God who hath created you, and preserued you: to bee feared, in that hee is iust, and may iustly condemne you, in the strictnesse of his Iustice.

Enter therefore into his gates with prayse, and into We ought to prayse God. his Courts with reioycing: prayse him and blesse his Name; for hee is good, his Mercie is euerlasting, and his Truth, namely, the per­formance of his promises, endureth from generation to generation: Serue him with gladnesse, and come before him euer with ioyfulnesse: for though hee be in the Hea­uens, yet looketh hee downe from his holy Sanctuarie, to [Page 381] heare the mournings of the Prisoners, and to deliuer them that are appointed to death.

Let your soules there­fore Harty, not verball praises are acceptable to God. euermore prayse the Lord, not your tongues and lippes only, which are outward, and oftentimes, Organs of Hypocricie. Re­member, and keepe in minde all his benefits, for they are more towardes you, then yee are able to number: hee for giueth all your sinnes, he healeth all your infirmities, he giueth you all good things, he preserueth you in troubles, supplyeth your wants, re­deemeth your liues from the Graue, and hath pro­uided for you a Crowne of Glorie.

[Page 382] And, Wife, although I Wife and children are to bee recom­mended to God. your poore Husband shall leaue you a penurious and desolate Widdow, hee will bee vnto you a prouiding Husband, cleaue vnto him. And though I shall leaue you, poore fatherlesse chil­dren, cast your care vpon him, he will care for you, hee will bee your Father: and as a most louing and helping Father obey him, as most dutifull and faith­full Children.

And when the time of my dissolution shall come, which cannot be long, I must obey: and I am rea­die. I shall goe a little be­fore you, and yee shall shortly follow, (if ye goe not before mee, which is [Page 383] in God) euen to the place of mine assured happines, if with faith ye imbrace & o­bey the wil of him that cal­leth you, while ye yet liue, as becommeth the Chil­dren of so Gracious a Fa­ther.

In the meane time, the same God blesse you all with his true Feare, con­tinuall Peace, and competent Plen­tie.

A briefe collection of Di­uine comfort, for mine owne, and the incourage­ment of euery Christian to dye willingly.

FOr asmuch as death is the end of this life, and this life duly considered, an vnplea­sant passage to a better; and whether it shall bee long or short, it behoueth vs to vndergoe with pati­ence in hope, whatsoeuer entertainment this World shall afford vs.

Iob had as an inheritance, the moneths of vanitie, and Iob 7. 3. painfull nights were appoin­ted vnto him. The dayes of Gen. 49. 7. Iacobs pilgrimage were few, [Page 385] and euill; yet some thinke their pleasantest dayes are here in the earth, & there­fore desire no better: not so with me, knowing that after this life, there is layd 2. Tim. 4. 8. vp for me a crowne of righ­teousnes, and not for me only, but for all them that loue the appearing of the Lord Iesus.

There is little reason therefore, that I, or any o­ther, that haue tasted and do daily taste of the bitter cup of this liues vanities and miseries, should desire longer to be pressed or op­pressed there with: but ra­ther to comfort my selfe in a godly and patient ex­pectation of the time when Iob 14. 14. my dissolution may come, desiring to bee dissolued, and Phil. 1. [Page 386] to be with Christ: to whom no man commeth, but he must remooue out of this house of clay; and that cannot bee by any other meanes but by death, that is, by the destruction or change of this earthly Ta­bernacle, either leauing it in the earth for a season, or to be taken vp sudden­ly at Christs second com­ming; but howsoeuer, I know, and am assured, that both soule and bodie shall bee together, and for euer be glorified in the end, & be clothed with a house, not 2. Cor. 5. made with hands, eternall in the heauens.

Who then can but sigh in desire, to be an inhabi­tant in that house, which [Page 387] is perpetuall and glorious? I looke for it, in hope con­fidently assuring my selfe, that Christ shall bee then magnified in my bodie, whe­ther it bee by life or death: for, whether I liue, I liue Rom. 14. 8. vnto him; or whether I die, I die vnto him; whether therefore I liue or die, I am the LORDS: for, I know that he whom I haue beleeued, is able to keepe that which I haue com­mitted vnto him, against that day, wherein my mortall bodie shall bee quickned & made like vnto Phil. 3. 21. his glorious bodie: therefore will I willingly lay downe my life, and commit my soule vnto God, as vnto my most faithfull Creator.

A comfortable Me­ditation and Prayer, to bee considered and said by euery Christian, being neere the time of his dissolution.

NOw, O Lord, now draw néere vnto my soule, and redéeme it, for the time is at hand, wherein I shall taste of the cup of death: Now therefore is the acceptable time for thee to receiue my soule, in the multitude of thy mercies, which are [Page] wonderfull: therefore doe I trust vnder the shaddow of thy wings: my soule cleaueth vnto thée, for thy right hand vpholdeth mée. My soule thirsteth for thée, my flesh longeth greatly after thée, whose louing kindnesse is better to mee then life: for, from thée commeth my saluation.

Haue mercy vpon mée, O God, haue mercy vpon me, for my soule trusteth in thée, and vnder the shaddow of thy wings wil I trust, till this my finall affliction be ouer-past.

My heart is prepared, O God, my heart is pre­pared to come vnto thée, make it constant in thée; because, I know, that al­though [Page] this body, for a time shall wither, yet it shall be in the house of my God, as a gréene Oliue trée, euer to flourish, and be blessed.

Thou, Lord, thou hast chosen me, and hast cau­sed me to come vnto thée; my saluation is of thine owne frée mercy, and of thy frée and Fatherly elec­tion. I shall dwell in thy Courts for euer, and shall be satisfied with the plea­sures of thine house, euen of thy Kingdome of glorie. I shall drinke of the Ri­uers of thy pleasures: for, with thée is the Well of life, and in thy Light I shall sée light.

Let thy good Spirit [Page] leade mee in the Land of Righteousnesse, and bring me by thy strength, to thy holy and heauenly habita­tion; plant mee in the Mountayne of thine inhe­ritance, euen in the place which thou hast prepared, and in thy sacred Sanc­tuarie which thou hast e­stablished, that I may sée thy goodnesse in the Land of the liuing: Let mee be­hold thy face in righteous­nesse; and let me be satis­fied with the fulnesse of the glorie of thy Counte­nance: for, in thy face is the fulnesse of ioy, and at thy right hand are plea­sures for euermore.

Into thy hands, oh Lord, I commend my spi­rit, [Page] for thou hast redéemed me, O Lord God of truth; shew a token of thy good­nesse and fauour towards me, that they which wish euill vnto my soule, may sée it and be ashamed; and they that loue thy Name, obserue it, and be confir­med in thée, who hast e­uermore holpen me and comforted mée.

Increase my faith, and pre­pare my soule to come vnto thee.

AMEN.

To thee, O Lord God, on­ly wise, and only mercifull, be ascribed all praise & thanks, dominion and glorie; for to thee it only belongeth.

Priuate Prayers for Morning and Euening.

A Morning Prayer for priuate Families.

ALmightie LORD GOD, most mer­cifull and louing FATHER, Maker and Preseruer of all thy crea­tures, but especially the Sauiour and Sanctifier of all them that beléeue in thée, by the merit and ver­tue [Page] of the bloud of Iesus Christ; Receiue at the hands of vs, thine vnwor­thy seruants, in the Name of Iesus Christ, this our morning sacrifice of praise and thanksgiuing, for all thy mercies from time to time bestowed vpon vs; for electing vs of thine owne free fauour, before the world was made; for creating vs of nothing, in humane, and not in the shape of brute creatures; for redéeming vs with the most precious death of thine owne Sonne, when wee were captiues and slaues vnto Satan; for cal­ling vs by the preaching of thy blessed Word, and frée Spirit, when we were [Page] strangers vnto thee; for iustifying vs by the Re­surrection of thy Sonne, when wée were worthy to be condemned; for sanc­tifying vs by the Holy Ghost, being by nature vile; for preseruing vs hi­therto, and that in safetie by thy prouidence; and for thy fatherly prouiding for vs all things necessarie, to this present morning; and for that thine assured and most comfortable pro­mise, that thou wilt glori­fie vs in the heauens with thée, after this mortall and miserable life ended: And wee praise thy great and gracious goodnesse, for so mercifully preseruing vs this night past, from all [Page] dangers; and for that thou hast giuen vs comfortable rest and sléepe in the same, whereby our weake bo­dies are refreshed, and haue receiued the more strength and power to en­ter into this day, and to vndertake the workes of our callings: and because by reason of the corrupti­on of our natures, we are pressed downe with dul­nesse, and beclouded with ignorance, so as wee can­not rightly vnderstand, nor truely performe our duties, either in thy ser­uice, or our owne worldly functions, without thy blessing, we here vpon the knées of our hearts doe humbly and heartily pray [Page] thée for Jesus Christ thy beloued Sonnes sake, to assist vs with thy Holy Spirit, that these our praises and prayers may bee accepted of thée; and that our ignorance may be banished by the light of thy holy Spirit, that wee may plainely sée and per­ceiue our owne errors and wants, & the detestable­nesse of our sinnes, and through his bloud obtaine pardon of all our imper­fections and defects, with liuely and effectuall re­newing of our obedience to thée, in all our workes, wordes, and duties, this day. Remember not, O Lord, the sinnes we haue committed, nor our neg­lect [Page] of the duties we haue omitted: call not to minde the transgressions of our youth, which we haue for­gotten, nor looke vpon the wickednesse of our riper yéeres, which doe presse vs downe through the sense of thy seuere iudgements, threatned against vs for them: and let thy grace (we humbly beséech thée) from henceforth euer bee­extended towards vs: vouchsafe thy holy Spirit vnto vs, euermore to di­rect vs, that neither the weaknesse, dulnesse, and peruersnesse of our owne natures, in doing that which is good, nor the strength of our naturall inclinations to doe that [Page] which is euill, be any hin­derance to the worke of thy grace in vs. But so much the more, good Fa­ther, watch euer vs, that neither Sinne nor Satan preuaile against vs: that wee obtayning at thy hands this great mercy, may the more fréely, chéer­fully, & prosperously passe this day: and that our la­bours, being taken in hand in thy feare, may through thy blessing suc­céede to thine owne glorie, our comfort, and to the good of them whom they may concerne. And for­asmuch as the passing through this world, is ma­ny wayes & euery where dangerous, and full of pe­rils, [Page] by reason not only of Satans malice, but also by reason of the practices of our corporall enemies, our owne infirmities, crosses, losses, troubles, and many miseries. Assist vs, gracious God, and le­uing Father, that we may escape all these inconueni­ences, and not to fall into any sinne or corporal dan­ger this day; but rest se­cure, and safely protected vnder thy power and pro­uidence, and carry our selues vpright in all our actions, through Christ our Lord.

Amen.

O Lord, increase our faith.

A Prayer in the E­uening for priuate Families.

O Gracious Lord God, and most leuing Father in Jesus Christ, wee thy most vnworthy seruants, doe humbly in­treate thée to accept from vs, in his Name, our vn­fained thanks, for the ma­nifold pledges of thy loue towards vs. Thou hast made vs, and not wee our selues: and where thou mightest haue made vs beasts, thou hast formed and shaped vs men and women, and furnished vs with many spirituall bles­sings, [Page] besides infinite cor­porall comforts, which not onely this day, now presently past, but all the dayes of our liues, doe witnesse: for, day vnto day vttereth thy goodnesse towards vs: and night vnto night approueth thy prouidence ouer vs. The day is now past, darknes is gone ouer our heads, resembling rightly our ig­norance; for, without the light and knowledge of thy sauing Truth, we liue in darknesse, in the stron­gest and most glorious light of the Sunne. The eye of the body may bee light, when the vnderstan­ding, as touching heauen­ly things, may be so dark, [Page] as not able to apprehend our owne wants and im­perfections. Thus, O Lord, doe wee acknow­ledge our hearts to bee e­clipsed, with the dulnesse and blindnesse of our na­turall reason and vnder­standing, whereby we yet are able, and doe onely séeke, and search, & finde, and follow the forbidden vanities of this wretched life, tasting and vsing them with carnall pleasure and forbidden delight, as the sins which wee haue com­mitted this day, and the good duties we haue omit­ted, doe testifie against vs, to our shame this eue­ning: and yet such is thy great goodnesse and mercy [Page] towards vs, as thou this day in our ignorance hast instructed vs, in our blindnesse hast guided vs, in our necessities reléeued vs, in our wearinesse re­freshed vs, & now brought vs to the euening of this last day wherein wee haue liued, and that in safetie: so that wee cannot but acknowledge, this day to haue béene a day added by thy blessing, to thy former manifold fauours, which we haue daily receiued at thy hands; possible it is not for vs, to number vp the benefits and blessings, which thou hast bestow­ed vpon vs through all our life; they are number­lesse: yet, wretches that [Page] wee are, wee haue (as it were) striued to equalize; nay rather, to exceede thy blessing in the number of our transgressions. Our naturall corruption, the sinne of Adam, cleaueth vnto vs (his posteritie) so fast, as it hath filled vs, e­uen from our conception, with the séedes of all euill, so that we brought that in­to the world with vs, which without thy grace and frée pardon in Christ, cannot but confound vs: But thou hast giuen thy Sonne Jesus Christ, a meanes of propitiation, in whom thou reconcilest all that beléeue in him, vnto thy selfe. Therefore, haue we boldnesse through him, [Page] to intreat thée of pardon for all the sinnes we haue, euery one of vs, commit­ted this day, as our euill thoughts, idle words, and wicked actions, whereby thou hast béene, euen this day, iustly prouoked a­gainst vs; besides our for­mer abusing of thy pati­ence, and despising of thy Word, whereby thou threatnest to punish sin­ners, and whereby thou hast promised to blesse and comfort them that serue thée in truth. Thou mayst iustly condemne vs also for our vnthankefulnesse for thy mercies, especially for our vnfaithfulnesse in not beléeuing thy promi­ses. But now, Lord, wee [Page] beséech thée, that the old man (our corruption) by the new man (thy Spirit) sinne may bee abandoned and cast out, that sinne no longer haue dominion o­uer vs, mortifie in vs the whole bodie of sinne, and so clense vs, that we carry not vnto our beds this night, any dregs of the same, but may bee fully washed, through thy Sons bloud, from euery spot & stayne, that yet remaynes in our corrupt hearts: that we, being thus washed in the Lauer of perfect re­generation, the precious bloud of that slayne Lamb by faith, we may not feare the assaults of Satan, nor any malicious instrument [Page] of his, this night, but may be safely kept and preser­ued by thy prouidence, and receiue such rest and sléep, as may onely refresh vs; let thy Angels guard vs, and our soules and bo­dies, and all that we haue, that we & it may bee kept and preserued safe vn­till the morning, and for euer.

Amen.

O Lord, increase our faith.

A Confession of sinne, a Prayer for pardon, and for a godly and sanctified life.

O God and Father of all Goodnesse, and Fountaine of Mercie, the Guide of the Righte­ous, the Giuer of all per­fect gifts, and the Sancti­fier of the heartes of all that shall be saued; shew thy selfe vnto me, who am a defiled and deformed wretch, whom originall corruption and actuall sinnes haue so polluted, as I am not worthy to stand in thy sight, or that [Page] thou shouldest dwell in mée by thy holy Spirit: And therefore I cannot without feare and asto­nishment, without trem­bling and shame, approch into thy presence; séeing mine owne filthinesse, and considering thy great Ma­iestie, Integritie and Pu­ritie: yet am I embelde­ned to come vnto thée, cōpassed with many infir­mities, especially with [...] and corruption, which if I would endeuour to con­ceale, I cannot, they are so open and manifest to thine All-séeing eye, that the more I labour to hide them, so much the more they breake forth and shew themselues vnto [Page] thée. O, looke not vpon them as a Judge to con­demne me for them, but as a louing and mercifull Father, and Phisician to cure mée of them: so shall I not onely willingly dis­couer vnto thée all the sores and pollutions of my corrupt heart and pro phane life (which by search I shall bée able to finde in my selfe) but intreate thée also, with the Lancet of thy Loue, to cut, searifie, rip vp and find out all the hid­den filthinesse that lur­keth in my soule, in my minde, in my will, and in mine affections, and ap­ply the Playster of the sa­uing Bloud of Jesus Christ, to heale mee [Page] throughout, that there re­maine no more grosse cor­ruption in mée: and learne mée so to search and know the wickednesse of my heart, that I may not spare my dearest and most familiar sinne, but may [...]ast it out, as the chiefest worker of my miserie. Lord, let it become bitter, lothsome, and méerely hatefull vnto my soule, as a most deadly infection, howsoeuer it hath béene heretofore séeming swéet, pleasing, and delightfull vnto my carnall part. Let mée abhorre all iniquitie, and truely abstaine from all occasions to sinne a­gaine.

Giue mée strength, O [Page] Lord, to ouercome my sinfull lusts, and what wanteth in my power, supply by thy grace, that I may at least still striue a­gainst euery sin, through the power of thy Spirit, that I may bée approoued a member of thy Militant Church here, where yet I am a stranger, and where I continually féele the wearisome warfare be­twéene the flesh and the Spirit, wherein I haue neuer the victorie, but by thine only power, but the f [...]yle euer by mine owne weaknesse.

O subdue my flesh and fleshly minde to thine obe­dience, that I neuer make ship wracke of a good con­science, [Page] by yéelding vnto the motions of my corrupt heart, which I daily féele in my selfe to rebell a­gainst thy reueiled will: and make mée lightly to e­stéeme of the vaine and de­ceiuing things of this World, that I may truly shew my selfe to take no thought for the flesh, to ful­fill the lusts thereof: but by a constant deniall of mine owne will, approoue my selfe to liue by Faith, after thy will: And giue mée grace, that in nothing I may offend thy Maiesty, and let mée neuer giue way to mine owne cor­rupt will and affections, to commit the least sinne, whereby I may quench, [Page] that sparke of that Spirit and Grace thou hast be­gun in mée.

Enlighten my heart, that I may know thy will aright, and rightly behaue my selfe according vnto the same, not for a day, and then fall to the workes of mine owne per­uerse will againe, but that my Righteousnesse may shine more and more, through a constant perse­uerance, vntill it come to that perfection, as may truly testifie vnto my conscience, that I am the same, that I desire to séeme to be, not according to the opinion that others haue of mee: but accor­ding to that measure o [...] [Page] holinesse thou requirest to be in me: let my outward integritie bee in all ho­ly simplicitie, and god­ly purenesse among men, as in thy sight. And the more that Satan by his meanes and ministers, endeuoureth to withdraw mine obedience from thée, so much the more let mée striue to maintaine that dutie and obedience which I owe vnto thée: And let thy loue towardes mée, draw mée to loue thée, as­well when thou touchest mée with aduersttie, as when thou giuest me pro­speritie: and fayle mée not in my greatest néed.

Teach mée, O Father, to séeke and obtaine all [Page] things at thy hands, by the meanes and merits of Je­sus Christ, in whose name I humbly offer vnto thée, this my weake and imper­fect Sacrifice. Accept it yet in him; he is thine on­ly Sonne in whom thou art euer well pleased, hée is my Redéemer, and hath paid the ransome for me, which for my sinnes was laid vpon me: and hee sit­teth now a Mediator, at thy right hand euen for me. Scatter therefore, O Lord, my sinnes as a mist, and mine iniquities, as a Cloud, and let my Righ­teousnesse appeare as the Sunne, and mine Inte­gritie before men, as the noone day; that my heart [Page] may alwayes behold thée. And let thy face of fauour and loue spread its beams so ouer mee, that I being inlightened by thée, may walke as in the cléere Light of sauing Truth, and be euer led by the hand of thy Grace, that neither sinne, Satan, the World, nor mine owne corrupti­ons cause me to stumble and fall.

Giue me, good Father, the Spirit of perfect Prayer: And although through the coldnesse of my Zeale, and weaknesse of Faith, I cannot cry vocally vnto thée alwayes alike; yet, accept the will, and the sighes and grones of my heart, which can­not [Page] bee expressed, yet knowne to thée. Thou knowest the meaning of the heart; and hee that in­wardly mourneth for his sinnes, though hee out­wardly cry not for Mer­cie, thou hearest him: it is thy Grace that wor­keth sighes in the sorrow­full heart, and which in­kindleth the fire of Zeale, whereby the tongue is mooued from the belée­uing heart, euen in often inforced silence, to pierce at length euen the Hea­uens with the loudnesse of its cry: And thou againe graciously grantest the faithfull hearts desire, by outward reliefe or inward comfort: so that nothing [Page] wanteth to him that sée­keth thée, but hee is filled with all ioy and spirituall consolation. In this ioy let all worldly ioyes bee swallowed vp in mee, and let mee preferre the peace of a good conscience, before all carnall peace and prosperitie.

Teach mee, good Fa­ther, how to kéepe a dili­gent account of all the benefits and blessings I here receiue of thée, and what vse I from time to time make of them; knowing that there will come a day, when I shall bee called to answere the same.

Grant therefore that I may so gourrne my selfe, [Page] that I may bee able with boldnesse and truth, to giue account of my time spent, and my talents, how I haue disposed them, that I may bee found faithfull in my little, and be made partaker of the greatnesse of thy Glorie in the Hea­uens.

Though I be a Stran­ger & a Soiourner here in Earth, yet grant, Lord, that I may haue my con­uersation in Heauen. Giue me Wisedome, that I may finish this my Pil­grimage in thy fauour: and for that I cannot so number my dayes, that I can know how long I haue to liue, let the resi­due of my life be a prepa­ration [Page] to Death, and the meditation of Death, cause in mee continuall watchfulnesse, for the com­ming of thy Sonne. O God, forsake mée not vnto the end, so shall I neuer fall from, or forsake thee. Enable mee heere so to walke as becommeth thy sonne, though in great weaknesse I haue finished my course to this day. Grant, Lord, that I may bring forth better fruites, from this day to the end of my dayes, through thy Grace, and in the end bée receiued to eternall Glo­rie, through the merits of my alone Sauiour and Redéemer, Jesus Christ: to whom with thée, O [Page] God the Father, and the Holy Ghost, be euermore ascribed all Power and Glorie.

Amen.

O, Lord, euermore in­crease my faith.

FINIS.

LONDON Printed by W. Stansby for Richard Meighen, and are to be sold at his Shops at Saint Clements Church ouer against Essex house, and at West­minster Hall.

1619.

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