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. Norden, John, 1548-1625? 1619 Approx. 358 KB of XML-encoded text transcribed from 238 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A08273 STC 18606 ESTC S119831 99855037 99855037 20507

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Early English books online. (EEBO-TCP ; phase 1, no. A08273) Transcribed from: (Early English Books Online ; image set 20507) Images scanned from microfilm: (Early English books, 1475-1640 ; 1551:16) 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. Norden, John, 1548-1625? [48], 387, [41] p. Printed by W. Stansby for Richard Meighen, and are to be sold at his shop at Saint Clements Church ouer against Essex house, and at Westminster Hall, London : 1619. Dedication signed: Io. Norden. Last leaf blank except for imprint. Reproduction of the original in the Bodleian Library.

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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 the Latins, Ianuarius. ath 31. daies. Graecians. Gamelion. Hebrewes, Tebeth, and is their 10. moneth.

1 A Calends.   2 b   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. 3 c 4 3 4 d   5 e   6 f Day before the N. 7 g Nones of Ianuar. 8 A   9 b   The 5. of this moneth word was brought vnto Ezechiel the Prophet, that the Citie Ierusalem was smitten, Ezechiel 33. 21. 10 c 8 7 6 5 4 3 11 d   12 e   13 f   14 g Day 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. 15 A Idus of Januarie. 16 b   17 c   18 d   19 e   20 f   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. 21 g   22 A 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 b   24 c   25 d   26 e   27 f   28 g   29 A   Paul called, and conuerted the 25. of this moneth, Acts. 9. 3. 30 b   31 c Day before the Calends of Feb.

Festiual daies in this moneth be Circumcision the first day. Epiphanie the sixth

2 Februarie, called of the Latins, Februarius. hath 28 daies vnlesse it bee yere Bissextil, and then 29. Graeciās, Elapheb liō. Hebrews, Shebat. and is their 11. month.

1 d Calends. The first of this moneth Mose repeated the Law vnto the children of Israel, Deut. 1. 3. 2 e 4 3 3 f   4 g Day before the N. 5 A Nones of Februa. The second of this month our Sauiour was presented to the Lord, and Marie purified, Luke 2. 22. 6 b   7 c   8 d 8 7 6 5 4 3 9 e   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. 10 f   11 g   12 A Day before the Id. 13 b Idus of Februar. 14 c   15 d   The 15 of this month, the Iewes spend merily together, for that the Spring of the yeare doth enter then, as they thinke. 16 c   17 f   18 g   19 A   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. 21 c 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 d   23 e   24 f   25 g   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. 26 A   27 b   28 c   29 d Day 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.

3. March called of the Latins, Martius. hath 31. daies, Graecians, Mouuichyon, Hebrewe, Adar: and is their 12. moneth.

1 d Calends. 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. 2 e   3 f 6 5 4 3 4 g   5 A   6 b Day before the N. The tenth of this month, Christ was aduertised that Lazarus was sicke. Ioh. 11. 3. 7 c Nones of March 8 d   9 e   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. 10 f 8 7 6 5 4 3 11 g   12     13 b   14 c Day before the Id. 15 d Idus of March. 16 e   17 f   18 g   19 A   20 b   21 c   22 d 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 e   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. 24 f   25 g   26 A   27 b   28 c   The 15. also is another day of Purim, Est. 9. 21. 29 d   30 e   The 16. of this Moneth Lazarus was raised from the dead, Iohn 11. 43. 31 f Day before the Calends of April.      

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

4. April called of the Latins, Aprilis. hath 30 daies Grecians, Thargelion. Hebrewes, Abib or Nisan, and is their 1. moneth

1 g Calends. 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. 2 A 4 3 3 b   4 c Day before the N. 5 d Nones of April. 6 e   7 f   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. 8 g 8 7 6 5 4 3 9 A   10 b   11 c   12 d Day before the Id. The 3. of this moneth the edict of King Abashuerosh came out for the murthering of the Iewes, Esth 3. 12. 13 c Idus of April. 14 f   15 g   16 A   The 14 of this month the Passeouer was kept Exo. 12. 6. Leuit 23 5. Ios. 5. 10. 17 b   18 c   19 d The 15. of this moneth the Israelite, departed out of Egypt. Numb 33. 3. 20 e   21 f 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 g   The 16. of this moneth Hezekiah made an end of sanctifying and purging the Temple, 2 Chron. 29. 17. 23 A   24 b   25 c   26 d   The 18. of this month the childiē of Israel walked on drie land through the midst of the red sea, Exod. 14 19. 27 e   28 f   29 g   30 A Day 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.

5. May, called of the Latins, Maius. hath 31. daies. Graecians, Scri ophorion. Hebrevves, Liar, vvhich is their 2. moneth.

1 b Calends. The first of this Moneth Moses vvas commanded to number the children of Israel, Numb. 1. 1. &c. 2 c   3 d 6 5 4 3 4 e   5 f   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. 6 g Day before the N. 7 A Nones of May. 8 b   9 c   10 d 8 7 6 5 4 3 11 e   12 f   13 g   14 A Day before the Id 15 b Idus of May. 16 c   17 d   The 16. day, Manua rained from heauen, Exod. 16. 14 18 e   19 f   The 17. day Noah entred the Arke, and the floud began. Gen. 7. 11. 13. 20 g   21 A   22 b 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. 23 c   24 d   25 e   The 23. the Israelites with great ioy triumphingly entred into the Castle of Ierusalem, 1. Mac. 13. 51. 26 f   27 g   28 A   29 b   Noah, the 27. the wate being dried vp, came foorth of the Arke, Gen. 8 14. &c. 30 c   31 d Day before the Calends of Iune

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

〈◊〉 . Iune, called of the Latins, lunius. hath 30. daies. Graecians, Ekat mb i n. Hebrewes Siuan which is their third moneth.

1 e Calends. 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. 2 f 4 3 3 g   4 A Day before the N. 5 b Nones of Iune. 6 c   7 d   8 e 8 7 6 5 4 3 9 f   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. 10 g   11 〈◊〉   12 b Day before the Id 13 c Idus of Iune. 14 d   15 e   16 f   17 g   18 A   19 b   20 〈◊〉   21 d 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 e   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. 23 f   24 g   25 A   26 b   27 c   28 d   The 29. of this month the Arke of Noah through the increase of waters was lifted vp from the earth, Gen. 7. 12. 29 e   30 f Day 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.

7. Iuly, called of the Latins, Iulius. hath 31. daies. Graecians, Metageitmon, Hebrewes, Thamus, being their 4. moneth.

1 g Calends.   2 A   The 5. of this moneth Ezechiel saw his visions. Ezech. 1. 1. 3 b 6 5 4 3 4 c   5 d     6 e Day 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. 7 f Nones of Iuly 8 g   9 〈◊〉   10 b 8 7 6 5 4 3 11 c   12 d   13 e   14 f Day before the Id.   15 g Idus of Iuly.   16 A   The 9. of this moneth Ierusalem, after it had a long while been besieged by Nebuchadnezzar, was taken, Ier. 39, 2. 17 b   18 c   19 d   20 e   21 f     22 g     23 A 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. 24 b   25 c   26 d   27 e     28 f   The 18. of this month, the Egyptians begin their yere, Plin. lib. 8. cap. 47. 29 g   30 A   31 b Day 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.

8. August, called of the Latins, Augustus. hath 31. daies. Graecians, Boedromion. Hebrewes Ab, which is their 5. moneth.

1 c Calends.   2 d 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. 3 e   4 f Day before the N. 5 g Nones of August. 6 A   7 b   8 c 8 7 6 5 4 3 9 d   10 e     11 f     12 g Day before the Id The 7. of this moneth Nebuchadnezzar burnt the house of the Lord, and l Ierusalem. 2. King. 25. 8. 9. 13 A Idus of August. 14 b   15 c   16 d     17 e     18 f   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. 19 g   20 A   21 b 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 c   23 d   24 e   25 f   26 g   27 A   28 b   29 c   30 d Day before the Calends of Sep. 31 e  

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

9. September called of the Latins, September. hath 30. daies. Graecians, Maimacterion. Hebrewes, Elul, which is their 6. moneth.

1 f Calends.   2 g 4 3 The first of this Moneth Haggai the Prophet began to prophecie, Hag. 1. 1. 3 A   4 b Day before the N. 5 c Nones of Septemb.   6 d     7 e   The sixt of this month Ezechiel saw another vision Ezec. 8. 1. 8 f 8 7 6 5 4 3 9 g   10 A     11 b     12 c Day before the Id.   13 d Idus of Septemb. The 7. of this moneth our late most noble Queene Elizabeth vvas borne at Greenevvich, Anno, 1533. 14 e   15 f   16 g   17 A     18 b     19 c     20 d   The 8. of this Month, Anno, 73. Ierusalem vvas vtterly vvith fire and svvord destroied by Titus the Emperour Ioseph. lib. 7. cap. 6. 21 e 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 f   23 g   24 A   25 b     26 c     27 d     28 e   The 25: of this month, Nehemiah finished the vvalles of Ierusalem, Nehem 6. 15. 29 f   30 g Day before the Calends of October.

Festiual daies in this moneth be. the 21. S. Matthew. 29. S. Michael.

10. Octob called of the Latins, October. hath 31. daies. Graecians, Pianepsion. Hebrewes, Thisr , and is then 7. moneth.

1 A Calends. 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. 2 b   3 c 6 5 4 3 4 d   5 e   6 f Day 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. 7 g Nones of October 8 A   9 b   10 c 8 7 6 5 4 3 11 d   12 e   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. 13 f   14 g Day before the Id 15 A Idus of October 16 b   17 c   18 d   19 e   20 f   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. 21 g   22 A 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 b   24 c   25 d   26 e   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. 27 f   28 g   29 A   30 b   31 c Day before the Calends of Nouemb.

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

11 Nouember called of the Latins, Nouember, hath 30. daies. Graecians, Authesterion. Hebrewes, Mar esuam, their 8. moneth.

1 d Calends. 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. 2 e 4 3 3 f   4 g Day before the N. 5 A Nones of Nouem. 6 b   7 c   The tenth of this moneth An. 1483. D. Martin Luther was borne in Islebia. 8 d 8 7 6 5 4 3 9 e   10 f   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. 11 g   12 A Day before the Id. 13 b Idus of Nouemb 14 c   15 d   16 e   17 f   18 g   19 A   20 b   21 c 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 22 d   Queene Elizabeth began happily to raign for the aduancement of the Gospel of our Sauiour Christ the 17. of this moneth. 1558. 23 e   24 f   25 g   26 A   27 b   The 18 of this month Titus the Emperour most cruellie executed to death a great number of the Iewes, Ioseph. lib. 7. cap. 10. 28 c   29 d   30 e Day 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.

12. December called of the Latins, December. hath 31 daies. Graecians, Pos idon. Hebrews, Sisleu, and is their 9. moneth.

1 f Calend. The 15. of this moneth Antiochus placed an abominable Idoll vpon the altar of the Lord, 1. Macc. 1. 57. 2 g 4 3 3 A   4 b Day before the No. 5 c Nones of Decemb. The 20 of this month Esdras exhorted the Israelites to put away their strange wiues, 1. Esd. 9. 5. 6. &c. 6 d   7 e   8 f 8 7 6 5 4 3 9 g   The foundation of the second Temple was laid the 24. of this moneth. Hagg. 2. vers. 11. 19. 10 A   11 b   12 c Day before the Id. 13 d Idus 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. 14 e   15     16 g   17 A   18 b   19 c   20 d   21 e   22 f 19 18 17 16 15 14 13 12 11 10 9 8 7 6 5 4 3 23 g   24 A   25 b   26 c   27 d   28 e   The 28. of this month Herod caused the poore Innocents to be murthered, thinking thereby to haue slaine Christ, Mat. 2. 16. &c. 29 f   30 g   31 A Day 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

¶ 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 containeth Moneths 12. Hours 69478 VVeeks 52. Daies 365.

Day Naturall, hath 24 houres. 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. 1615 1 A   Feb 22. Apr 9. May 28. 1616 2 G F Feb. 14 Mar. 31 May 19. 1617 3 E   Mar. 7. Apr. 20. Iune 30 1618 4 D   Feb 18. Apr. 5. May 24. 1619 5 C   Feb. 10 Mar. 28. May 16. 1620 6 E A Mar. 1 Apr. 16. Iune 4. 1621 7 G   Feb. 14. Apr. 1. May 20. 1622 8 〈◊〉   Mar. 6 Apr. 21. Iune 9. 1623 9 〈◊〉   Feb. 16 Apr. 13. Iune 1. 1624 10 D C Feb. 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 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 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 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 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 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 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 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. 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 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.

At my house at Hendon, the 10. of Aprill. 1619. 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 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 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, 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 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 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 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, 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 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, 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, 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 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; 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; 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 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, 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 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 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 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 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 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 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 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, 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.

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.

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 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, 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 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, 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, 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 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, 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; 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 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 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 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, 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 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 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 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 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 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; 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, 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 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 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 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, 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 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 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 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 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 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 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 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. 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; 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 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.

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 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: 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.

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 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 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 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 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 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 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, 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 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 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 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 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 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 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. 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 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. 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.

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 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, 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 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 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: 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 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 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 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 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 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 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 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 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?

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 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 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 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: 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 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 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 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 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 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 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 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 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 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 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. 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 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 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, 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 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 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 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 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 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 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 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 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 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, 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 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, 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 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.

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 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. 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.

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 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 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, 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 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 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 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 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 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 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, 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 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, 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 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 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, 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 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 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 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 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 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, 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 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, 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 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 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 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 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.

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. 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 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 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 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 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 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 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 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 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, 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 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 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 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.

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 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 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.

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 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 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 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 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, 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 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 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.

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 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, 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, 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 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, & 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?

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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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, 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 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 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 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.

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 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 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 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 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 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 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, 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 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 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 & 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 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 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 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 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, 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 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 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.

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 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 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.

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. 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. 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 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.

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: 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 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 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 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 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 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 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 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, 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.

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 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 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 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 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, 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 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 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, 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 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 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 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 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 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 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 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 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, 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; 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 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 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 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 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 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 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 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 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 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 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 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 (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 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, & 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 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 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 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 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.

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, 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 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 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 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 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 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 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, 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 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 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. 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 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 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, 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? 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 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; 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.

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. 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 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 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 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: 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 & 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 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. 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 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 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 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. 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.

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 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 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 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; 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, 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, 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 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 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, 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 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 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 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 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 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.

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, 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 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.

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, 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 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 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 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 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 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. 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) 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 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.

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 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, 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 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 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 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, 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 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 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.

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 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, 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. 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 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 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 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 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, 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 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 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 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 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 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 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, 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, 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, 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 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 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, 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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, 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 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 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.