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.

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

MEDITATION I.

A Meditation concer∣ning Death.

IT is a thing not seldom cōming in∣to my mind that I must die, & that I haue but a short time to

liue: and that the Time, when; the Place, where; and the Manner, how I shall dye, is vtterly vn∣known vnto me: And that I shall come vnto Iudge∣ment, 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 con∣iectured, 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 e∣uery death is not alike to∣lerable, nor euery humane creature of like resolution and patience, which may somthing extenuate or ag∣grauate the paine. And, no doubt, there is likewise great difference of the ioy or griefe of soules depar∣ting, for according to the life and death of the par∣tie, so is the soule in hope or horror, at the instant of separation: for the Angels of God, or Satan, doe at∣tend the instant of time, to receiue it, and to transport it to it place of diuine ap∣pointment; and therefore is it sensible of present suc∣ceeding ioy or paine; but in what degree of either,

either hath, neuer any dy∣ing, by whatsoeuer death, returned to declare it.

As touching the future ioy and paine, the rich man and Lazarus doe in part shew, both in the extreme degree, and so vnspeake∣able, as they cānot be tru∣ly conceiued nor expres∣sed. 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 af∣firme, That the spirituall apprehension of the place whither it passeth, swal∣loweth vp all sense, affecti∣on, and desire of visible creatures.

I leaue therefore to in∣quire and search into that which is no further reuei∣led, then I haue warrant to beleeue, and doe only de∣sire 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 bo∣die which is earthly, and my soule which is spiritu∣all; howsoeuer, notwith∣standing, they differ in cō∣dition, yet they are louing∣ly linckt together, and therefore, vndoubtedly, vnwilling to be sundred: How, and whatsoeuer I feele, it shall bee vnto mee (as is death it selfe) ad∣uantage.

It cannot bee auoided but a diuorce must be, as testifieth the holy Ghost: It is appointed that all men 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 a∣gaine: So cannot the soule, once seuered from the bo∣die, vnlesse by speciall mi∣racle, as was that, that Christ wrought vpon dead Lazarus; who, though he had beene so long dead, as he stunke in the graue, yet Christ, by vertue of his Word, which was God, raised him, soule and bodie; so that he may be said to die

twice; which was an ex∣traordinarie miracle to shew the glorie of God; as was also that of the Ru∣lers daughter, whom Christ 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. The first, in giuing life to the dead sonne of the Wid∣dow of Sarepthah: the o∣ther, to the sonne of the 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 a∣gaine,

as did the Souldier cast into Elishaes graue? And so by often dying, learne to die better? No, it is neither permitted nor necessarie, to fore-know the moment of our natu∣rall death: for, the houre wherin are many minutes, and the minute wherin are many moments, as touch∣ing naturall death, are e∣qually as vncertayne to man, as is the Houre, the Day, the Weeke, the Mo∣neth, the Yeere, of Christs 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, 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 particu∣lar; only to make vs, and to keepe vs in such a con∣tinuall 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 safe∣tie: 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 wil∣lingly 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, or before poore Lazarus.

The cōdition of world∣lings, no doubt, is glori∣ous, were it good & plea∣sant, were it truly profita∣ble. 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 conditi∣on happie, yet only noo∣zels in the Earth, for Ap∣ples and Acornes, neuer looking to the Tree from whence they fall: So doe Worldlings wallow in all carnall care, how to be∣come great and glorious in this life: seldome or ne∣uer 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 con∣tent 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 con∣temptible; receiuing with thankefulnesse to GOD, whatsoeuer he enioyeth in this life, not setting his affection vpon that which the World loueth, but af∣fecteth whatsoeuer hee hath for his sake that giues it, hauing the Eye of his sanctified Soule alwayes, and in all things in prospe∣rity, 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 dis∣solued, to bee with Christ. These are the pleasures of that life that precedes a happie death.

My desire therefore, and continuall indeuour shall be to learne, and my care to practize the life and conuersation of a liue∣ly 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 perish∣eth, but for the Soule, which being safe, the bo∣die cannot finally perish;

and safe I cannot bee in soule or bodie, vnlesse I liue in Christ, and Christ in me: for I now find that, as long as I liued without Christ, I did but liue in shew, as the Angell of Sar∣dis, who had the name to liue, but yet was dead: so I, though I liued and brea∣thed, and had a naturall be∣ing, yet was I dead spiri∣tually without him, as the wanton Widdow, that was 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 in∣deed, and to beleeue in him, he is truth in deed.

My former learning to

liue was in carnall libertie, 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 eue∣ning of my day being cal∣led vnto, and if I doe per∣seuere in my labour, accor∣ding vnto my dutie, I doubt not but to receiue my penny, as well as if I had carryed the burden of the whole day of my life: for, he that calleth me into his Vineyard, is truly bounti∣full, and respecteth not the 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, be∣ginning 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 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 Abra∣hams bosome, the Paradise of God, a new and spiritu∣all Ierusalem.

I confesse, I ground not mine assurance of my fu∣ture blessednesse, vpon any worthinesse or merite of mine owne, whose merits I acknowledge Gods mer∣cies. Therefore (being dissolued) I beleeue not, that the Prayers of friends,

or mediation of Saints or Angels, or any Missall Sa∣crifice, 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 not fabulous. I only relye vpon the Al-sufficient Sa∣crifice of the bloud of Ie∣sus Christ, shed vpon the Crosse for me, and his me∣rit 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 re∣moue mee, nor to take mee out of my Redeemers hands. Glory therefore bee vnto God in Iesus Christ, who hath deliuered mee from the power of Satan, Death, and Hell.

This mine assurance gi∣ueth mee peace in Christ, yet doe I withall feele a∣nother 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 doe those things I should not doe; taking aduantage of my corrupt inclination, and to hinder me from do∣ing those things I should doe: besetting mee with many feares, as first of Death that is euery houre ready to seise vpon me. Se∣condly, by laying my sins before the eyes of my gil∣tie conscience, and lastly, the darke and ougly graue, that gapes to swallow vp my fleshly part.

But what of these? should I be afraid of them? no, Satan himselfe, I know is chained, and the execu∣tion of his malice limited: and beyond the compasse

and extent of diuine per∣mission hee can not doe. And hee that keepeth the house of my soule, is that absolute strong man, that hath already conquered him in me, and for mee, and hath redeemed mee out of his power: my ran∣some is paid, and I am be∣come a freeman in Christ; who, although he leaue me for a time, here in a war∣fare against many enemies, and many kinds of aduer∣saries, of whom I may re∣ceiue some stripes, some∣times wounds, and many foyles: yet shall I neuer be ouercome, nor fall finally, for he that fighteth for me, hath chosen mee, whose e∣lection is sure: for whom

he once receiueth, hee loueth to the end. And therefore I know that vnder his pow∣er and protection, I shall maintaine that good fight of faith, vntill I haue sub∣iected all mine enemies, and at length be renewed, and enioy his full presence by whome I haue gotten the victorie. Then who shall 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 or conceit to iustifie my

selfe, as I acknowledge my sins so great, and my wel-doing so weake, as I vtter∣ly condemne my self, wor∣thy 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 know his mercie & good∣nesse to be greater, whose manifold mercies shewed vnto others confirmeth my assurance, that my sinnes (great as they are) are not onely pardonable, but al∣ready 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 ta∣sted such an heauenly anti∣dote, that hereafter, none of Satans poysonous con∣fections shall re-inuenime my spirituall part. Hee may take and tread on my heele: But I shall tram∣ple on his head, through the power of that great conqueror. And therefore 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 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 forth againe, I shall see a∣gaine, 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 po∣wer, for euer. But as there 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 euerla∣sting glorie. Therefore I

doe not only not feare this death, this bodies dissolu∣tion, 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 pledge of a better life after this death: And therefore shall I most willingly re∣store it, when it shall bee required.

Christ my Sauiour was once among the dead. But his death, is my life, as to all also that beleeue. By his death hee conquered death: And by his rising a∣gaine, 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 Fa∣ther 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 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 ac∣complishment of his pro∣mise, touching my resur∣rection: for, the vttermost of this temporall death, is but the separation of the soule from the body, which lasteth but for a season fi∣nite, and after, they shall meete againe for a time infinite and without time. And what is the Graue, 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 are they that die in the Lord: for they rest from their la∣bours,

and all inconueni∣ences. 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 a sleepe, out of which, I know, I shall awake againe in the most glorious mor∣ning of the most ioyfull appearing of my Redee∣mer in the clouds?

This death then carryes a name farre more fearfull and more terrible, then in∣deede it is: rather to bee desired, and willingly to be imbraced, then to bee feared or fled from, espe∣cially of them that truely vnderstand the benefit it bringeth; and the discom∣modities

that accompanie men in this life, especially liuing after the flesh, and not after the Spirit.

As there is a naturall and a Spirituall death, so is 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 spiritu∣all life, though it partake of both. The Bond-woman and her seed must awhile remayne with the Free-wo∣man and her sonne the earthly body, and the cor∣ruption 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 vi∣tall 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 di∣uine manner, not by bread that perisheth, but by the word of God, which wor∣keth 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 instructi∣on, lay downe before the sonnes of men, the fruits both of the one and of the other, of the flesh and of the spirit (which are con∣trary

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 Spi∣rit, to allure vs to follow them.

The fruits of the flesh (saith Saint PAVL) are manifest; (meaning indeed too common) which are A∣dultery, Fornication, Un∣cleannesse, Wantonnesse, Ido∣latry, Witchcraft, Hatred, Debate, Emulations, Wrath, Contentions, Seditions, He∣resies, Enuie, Murder, Drunkennesse, Gluttony, and such like: affirming also, that they that do such things shall not inherit the King∣dome of heauen.

A fearefull conclusion

against those onely, that with delight cōmit them, for that they are so con∣trarie to the Law of the Spirit, which produceth Loue, Ioy, Peace, Long suf∣fering, Gentlenesse, Good∣nesse, 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 perfor∣mance of these spirituall works, as it were, literally and in outward shew, is

meere carnalitie, ostenta∣tion, tending to Pharisai∣call glorie: & better fruits proceede not from mee by nature, then to seem, what 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 that it deceiues not onely other men, but the coun∣terfeit himselfe. But being indeede endued with the quickning Spirit, which causeth me to die vnto the world, and the vaine-glo∣rie thereof; then shall I in∣wardly and spiritually liue

vnto God; and the works that I shall doe, shall wit∣nesse vnto men that I dis∣semble not with God; yet when I finde my selfe most and best inclined to spiri∣tuall actions, I finde and feele againe and againe the buffets of my corrupt na∣ture wresting mee to the contrarie: what shall I then say? doe I good, be∣cause I will doe good? and doe I not euill, because I will not do euill? nothing lesse; for, my will is no fur∣ther 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 na∣turall wisedome, but by the Spirit of God which reueileth the same; there∣fore ought I to aske wise∣dome of him that is wise∣dome

it selfe, who willeth me to aske, and I shall re∣ceiue wisedome; to seeke, and I shall find grace; to knocke, and hee will open the dore of diuine know∣ledge; how to walke in the way of a godly life, the true and perfect prepara∣tion to a happy death: and this death is the gate of e∣ternall life: To aske, seeke & knock, importeth pray∣er; 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 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 wa∣uer not in my Faith, I shall obtayne grace, so to walke in this life, as I shall not fear to die, but with cheer∣full 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 di∣rect 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 foun∣taine of Life, and the Dis∣poser 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 acknow∣ledge, 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 ad∣uantage.

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 coun∣sell, neither is there any vnderstanding in me: I am not sufficient of my selfe, so much as to think a good thought, but my sufficien∣cie 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, gra∣cious 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 fa∣uour 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 sin∣cere & sanctified conuersa∣tion, and take away the vaile wherewith my mind is couered, that I may be∣hold thy glorie, and bee changed into the same I∣mage by thy Spirit.

It is thou only that gi∣uest wisedome, and out of thy mouth proceeds know∣ledge and vnderstanding:

therefore, Make me more and more to abound in knowledge and all iudge∣ment, that I may discerne betweene good and euill; and bée kept pure & with-out offence, vntill the fi∣nall 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 Fa∣ther, be giuen ouer to the lust of my Aduersarie, nor to mine owne corrupt hearts desire, that iniqui∣tie 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 con∣stant, and euer kéep it vn∣blameable 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 Messen∣gers and pangs of death shal take hold on me, euen then support me, that Sa∣tan with his malicious suggestions, and infernall

temptations, preuaile not against mée, in laying be¦fore 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 euils, and my life draweth neere vnto the graue. And what man liueth and shall not see death?

Séeing then, deare Fa∣ther, 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 con∣uersation, 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 fa∣uour 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 mea∣sure, learned to liue, and to know I shall dye: what remayneth, but that I looke for the day, and at∣tend the houre, not know∣ing when it will come? And therefore to bee al∣wayes ready: hauing also (through Christ,) receiued the spirit of boldnesse, to re∣mooue 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 im∣putation, 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 se∣uere and iust Iudge; e∣specially hauing so many, and so strong Aduersaries; Satan with his principalities and powers, and spirituall wickednesse, a million of sinnes, and a guiltie con∣science; besides the hor∣rours of Death and the Graue, enough to cast my sinfull soule into vtter de∣struction, were there not

a power aboue his power and principalities, to sub∣due his.

I thanke God in Christ, I haue beene taught, and I know that the seed of the woman hath subdued Satan, led him & all his powers, principalities, and spiri∣tuall wickednesse captiue, triumphing ouer him and them vpon the Crosse, ma∣king a shew of them open∣ly. And this I am not only taught to know, but I be∣leeue the same, stedfastly: Lord, strengthen my be∣liefe.

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 Re∣deemer liueth, and he hath taken away the sting ther∣of; and made a way for mee through the graue to come vnto glorie: through the valley of death, to passe vn∣till I come to the Lord my God in Sion.

I cannot yet but con∣fesse, that notwithstan∣ding my boldnesse, I feele many wauerings, I am not at all times alike bold, but often tremble at the consi∣deration 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 Children haue sometimes staggered at the conside∣ration of death: Saint Paul himselfe confesseth, that he had fightings without, and terrours within. Peter for 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 passe, and that hee might not drinke of it.

Death comes with an vgly and fearefull counte∣nance to all, but especial∣ly, to them that haue their consolation here. Death, nay, the remembrance of death (as the Wiseman af∣firmeth) 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 for∣med

mee of the dust of the Earth: and by thy Spi∣rit 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 nee∣rer I draw to the time of my dissolution: therefore giue mee wisedome and a

heart, whereby I may ap∣ply 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 hea∣uenly

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 Ierusa∣lem.

While I liue here, let thy Word bée deare vnto me, let the Crosse of my Lord and Sauiour Christ, be e∣uer 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 re∣signed his afflicted (yet innocent) Soule, into thy hands, euen for me to fol∣low him: so grant that whensoeuer or howsoeuer my soule shall leaue this mortall bodie, it may fol∣low 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 e∣uery good worke, and worke in mee that which is pleasant in thy sight, through Jesus Christ, A∣men.

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 it shall haue a future be∣ing, and bee re-vnited to my soule, and so bee made one glorified body, by the glory of Christ my Redee∣mer.

The present considera∣tion of death, can there∣fore 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 pre∣sently dying.

Death is certaine, com∣mon to all, the time vncer∣taine 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 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. Me∣thusalah almost one thou∣sand yeeres, Adam, Noah, and many others, to an ex∣traordinarie age. In their dayes it might haue beene conceiued, by the number of their yeeres, that they might haue liued many thousand yeeres. But be∣ing all seene, in their times and turnes to dye, the o∣pinion of a perpetuall

life in earth was found er∣ronious.

As the World grew in age, so decreased the ages of men. In Dauids time the age of man was seldome a∣boue 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, hea∣uinesse, griefes and mise∣ries. And yet many of that decrepit age are loth to dye, which may argue no godly preceding life.

Moses, before Dauids

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 na∣turall father liued one hun∣dred and three yeeres, lu∣sty and strong; much ad∣mired for his agilitie, euen to that age: yet I doe not by these precedents, col∣lect 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 thou∣sand yeeres, and were yet in health and strength, I should bee farre from flat∣tering my selfe, that I 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 eigh∣tie 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 hun∣dred yeeres, when death comes, it is but as if I were

in my Cradle. Twentie yeeres in expectation, see∣meth 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 ma∣ny dayes, nay, not of one houre: for I see some sud∣denly stricken dead, yea, in a moment: a fearefull spe∣ctacle, yet little moouing some beholders. But this vse, Wisedome teacheth me to make of other mens lots, namely, to keepe con∣tinuall watch ouer my de∣sires, wordes and wayes, that I may so liue, as if I saw Death with his Dart at my brest.

Death then being cer∣taine,

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 fi∣lial and son-like, and ser∣uile or slauish, which last I exempt, as not the feare required of mee in this ex∣pectation and watchfulnes for death. But the feare which becomes a most du∣tifull sonne to a most lo∣uing father is it, where∣with I desire alwaies to be truly qualified, hauing an

eye euer vnto God, as the 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 fearing as children, desi∣ring to be reformed accor∣ding to the Law of the Lord; some as slaues fea∣red the horror of punish∣ment 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 Wisedome: for as wisedome is giuen to them that feare God, so doth the feare of God shew it selfe by wise∣dome, namely, by gouer∣ning his life according to the Word of God.

Blessed is the man that feareth the Lord, and wal∣keth in his waies. So that it is not in mee, nor of my selfe to feare God, I must be first blessed of God, be∣fore I can truly feare him, then that feare being bles∣sed and sanctified, ••re∣straynes mee from sinne, to walke in the wayes of God: therefore I feare and walke, because I am bles∣sed:

and not blessed, be∣cause 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 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 speak∣ing & doing good, comes from the feare of doing e∣uill, which holy feare, be∣ing the gift of God, hath great commendation in the Scripture. It is the be∣ginning of wisedome, saith Salomon, and wisedome the end of all heauenly perfe∣ction, and tendeth not on∣ly

to restraine from euill, for feare of Gods Iudge∣ments, as it wrought in Dauid, when he said, My 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 fea∣ring God, he eschewed euill. 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 bles∣sednesse, 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, accor∣ding as Salomon hath defi∣ned 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 tongue from euil, and my lips, that they speake no guile. I

will seeke to eschew euill, and to doe good; to seeke peace, and to follow it: for, Who hath euer continued in the 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 a∣fraid to die. The Prayer.

O Lord my God, who hast made mée and fashioned mee of the dust of the earth, and hast brea∣thed into me the breath of Life, here to trauaile vp∣on the face of the earth, du∣ring 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, be∣fore 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 Ser∣uant, who desireth vnfay∣nedly so to feare thée, as I may not feare or be afraid

of death. Giue me that ho∣ly feare of thy Name, which thou hast comman∣ded, that I may not erre from thy wayes, nor har∣den 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 re∣ceiue 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, sanctify∣ing 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 glo∣rious in holinesse, fearefull in praises and doing won∣ders.

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 vp∣on 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 preparati∣on, is, to bee watchfull, and that for three especiall causes.

The first, for that I haue an Aduersarie, who is ma∣liciously watchfull, there∣fore ought I to be religi∣ously watchfull.

The second, because death will steale suddenly vpon me as a Thiefe.

The third, because of my generall account, to which, I know, I shall be called, as soone as my soule is gone from my bo∣die: 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 watch∣fulnesse of mine enemie, it behoueth me euer to haue an eye vnto the thoughts, 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, yet thence is my tongue moued to speake, how then can my words be ho¦ly, proceeding from so pol∣luted a fountayne?

I am often violently car∣ried, whither the thoughts of my heart doe moue me, and am often incited to commit those things, how∣soeuer euill, which my cor∣rupt heart hath conceiued. And mine enemie Sathan, that thirsteth for my con∣fusion, takes aduantage by the inclination of my heart, manifested by mine accustomed actions, to frame his bayts according to my corrupt appetite, co∣ueting euer to draw actu∣al euils out of the polluted puddle of sinne conceiued in my heart.

This do I find by the ex∣perience of his long prac∣tice and infer••all strata∣gems: for vpon my com∣mitting

of some sinne, and 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 en∣deuoured to lay snares to draw me to the same euil, not as with a violent hand, but as it were stealing vp∣on me, like a flattering, and deceitefull Theefe, whose policies I haue no power to preuent, but on∣ly by that promise, which GOD made vnto Paul, that his grace is sufficient for mee, yet doth it much be∣hooue me to take continu∣all 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 incli∣nation: 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 vnquench∣able flame of sinfull acti∣ons.

Therefore, my heartie desire is, for the withstan∣ding of his temptations, to practise whatsoeuer things 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 of∣fensiue to al mine enemies. Things true, Satan, the fa∣ther 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 Aduersa∣rie, the Deuill, doth not as∣saile 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 pow∣ers, and principalities; the Flesh with a thousand con∣tagious cogitations, vn∣godly affections, and for∣bidden vanities; and the World with a million of vexations set vpon me.

A man hauing but one mortal enemie, wil watch∣fully beware of him, ei∣ther to flie him, or be pre∣pared with weapons suffi∣cient to incounter him, though hee seeke but to depriue the life of the bo∣die. How much more then behooueth it mee to bee watchful, hauing so many, and so mightie, & so mor∣tall

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 aduātagious to these mine enemies, then mine owne corrupt inclination, the fruits whereof are as meat and drinke vnto mine Ad∣uersaries, which are the works of darknesse: there∣fore will I striue with an holy endeuour, to aban∣don and cast off the works of darknesse, deare vnto mine enemies, and to put on the armour of light, which is vnto them as death: I wil set mine affections on things

that are aboue, and not on things that are on the earth: I will auoid euill, and cleau•• vnto that which is good.

Many venimous and vi∣perous Serpents lurke in the way of this life: to e∣scape their poyson in pra∣ctice, 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 mer∣cifull in Jesus Christ, who art most pitifull in behol∣ding

the daily strong ten∣tations, where with I am tryed by the policies of Satan: looke vpon me, for he taketh, as it were, vnto himselfe, in aide, the vani∣ties of the world, laying them before the eyes of my corrupt minde, to se∣duce me from the sweete consolation that I haue in the contemplation of hea∣uenly things, vnto the de∣lights and pleasures of earthly deceits. And fur∣ther, thou knowest, O Lord, how subtilly hee windeth himselfe, as it were, into the secret incli∣nations 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 pro∣fit, & such like, deceiuing, succeeding contentments, indeuoureth to traine mée into his snares.

What am I, good Fa∣ther, that I should vnder∣goe, 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 ene∣mie, 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 de∣uices, and doe rather ac∣knowledge, that in steade of resisting, I doe assist him against my self by the vanities of mine own cor∣rupt nature; and therefore doe wholly and altogether relie vpon thy méere mer¦ciè, wherein thou hast compassion on thy weake children, thus beset with such and so many deadly Aduersaries, and compas∣sed 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 se∣cret enemies.

Gird me with the girdle of Truth, put on mee the brest-plate of Righteous∣nesse, 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 pre∣uaile 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 strengthe∣ned 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 pow∣er of sin & Satan, blame∣lesse 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 watch∣fulnesse, 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 bring∣eth with it: I must enter∣tayne a godly care to liue well, and that in the conti∣nuall 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 Stephen; though I should be burned with fire, slaine by the sword with Iames, or by whatsoeuer other ig∣nominious, cruell, or tor∣menting 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 sun∣drie relapses, and deserti∣ons, though not finall, yet

fearefull, through the ma∣nifold temptations of Sa∣tā working by, & through mine owne corruptions; & therefore I finde it fit, to stand alwayes vpon my Watch-towre in continu∣all Prayer, that I bee not vnder the least power of a∣ny of mine enemies, when my separation shall come.

I will indeuour to make vse of the Parable of Christ my Sauiour, who by way of premonition, saith, Vn∣derstand this, as being a matter of chiefe conse∣quence 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 dig∣ged thorow, namely, by vi∣olence 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 watch∣ing, to preuent euery euill motion to sinne, and wait for that Thiefe Death, wil∣lingly 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 watch∣fulnesse, it is comprehen∣ded

in a godly life, and in a continuall serious obe∣dience to God, eschewing euill, and doing good: in see∣king peace and following it. This is true watchfulnesse, and blessed is the man, whom 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 tor∣ment, neuer to bee relea sed. I will therefore pray, that I may retayne a con∣tinuall watchful heart, and striue to liue soberly, be∣cause I know not the time.

A Prayer that I may be al∣wayes 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 vn∣to mee: Therefore thou commandest me, to watch and to awake to siue righ∣teously, 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 wil∣leth 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 de∣lights of this life.

Frame in me therefore, I beséech thée, good Fa∣ther, a watchfull heart. Banish from me, the dark∣nesse 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 sin∣ceritie, 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 honest∣ly, as in the day, not in gluttonie and drunkennes, nor in chambering and wantonnesse, nor in strife and enuying, but by put∣ting 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 Spi∣rit of Wisedome, and strength to resist and ouer∣come 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 Obe∣dience, 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 de∣stres of my corrupt heart, but bee found perfect to e∣uery good worke; for thou art my God.

Uigilant and watchful is Death, still attending to seize vpon mée, yet can∣not before thine appoin∣ted time, for my time is in thine hand. Giue me ther∣fore 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 wa∣king, my heart settled vp∣on 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 Ierusa∣lem, where the filthy gar∣ments of sinne, shame and confusion, shall bee taken from mee; and the most glorious Robes of Righ∣teousnesse, in the merits of thy glorified Soune, bée put vpon me, neuer to war old, which grant most lo∣uing 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 watch∣fulnesse, the vncertaine Comming of Christ to Iudgement.

THe third cause of watchfulnesse I find to be, lest my finall iudgement come vp∣on me suddenly, as by vn∣prouided 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 disso∣lution 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 mer∣cie, or seueritie at the in∣stant of Christes appea∣ring, and yet shall not pre∣uent them that haue slept, euer since the death of in∣nocent Abel. So that whe∣ther I goe before, or stay till hee come, I shall finde no difference; for in the graue there is no remem∣brance 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 ge∣nerall Day, when my body shall bee raysed againe out of the dust, and partake to∣gether 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 Audit is at hand, where I shall be strictly examined, how I haue bestowed the talents which I haue recei∣ued of my Lord. At which

generall Audit all must ap∣peare: Emperours, Kings, Potentates, Bishops, yea, from the greatest to the least, all shall bee summo∣ned with the fearfull sound 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 remay∣ning 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 ope∣ned) 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 wic∣ked, to sinfull and secure worldlings? who comes not with a mortall Sherife, ac∣compayned with a Trayne of fantasticall Attendants: but with millions of An∣gels, at whose presence, the Heauens shall shrinke away with a noyse, the Ele∣ments shall melt with ••eate, and the earth with the works thereof, the great and glo∣rious Buildings, and the things therein shall bee

burnt with vnquenchable Sulpher.

O, who will not consi∣der this? who will not watch and be sober, know∣ing that this great and ter∣rible 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 a∣boue vs, the Earth beneath vs, the Seas, and all things in them shall bee thus con∣sumed, and wee know not

how soone: nor when one particular iudgement, namely, the day of our death shall be. What man∣ner persons ought wee to 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, ac∣cording to that euery one hath done in the flesh, good or euill.

O, that I could there∣fore, 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; ther∣fore I pursuing this good begunne in mee, daily go∣ing 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 dis∣solution, with gladnesse. It is the rich grace of GOD bestowed on me, whereby I haue my conuersation in Heauen, from whence I looke for the comming of my Sauiour the Lord Iesus: In whom, and by whom, there is laid vp for mee the 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 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 nei∣ther the generall, nor the particular Day of Iudge∣ment come vpon mee vn∣prouided. The Prayer.

O Lord my God in Jesus Christ, who

art terrible and fearefull, euen to them that séeke thée, how much more fear∣full wilt thou appeare, when thou settest thy wrathfull countenance a∣gainst 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 di∣uine 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 vn∣profitable seruant, to bee bound hand and foot, and east into vtter darknesse,

where shall bee weeping and gnashing of teeth. O hide thy face from my sin, and blot out all mine ini∣quities. Create in mee a cleane heart, O God, and renew a right spirit within me. Restore to me the ioy of thy saluation, and sta∣blish me with thy free Spi∣rit.

Why art thou cast down, O my Soule, and vnquiet 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, Spiri∣tuall Canaan, new Ierusa∣lem. 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 vn∣to thée, of my time and ta∣lents heere receiued of thée, and how they haue béene spent by me: nor a∣ny holy duties required to bee performed, in this my Pilgrimage and Banish∣ment, where I haue no continuing Citie, but I séeke one to come.

Holy Father, giue mée thy Spirit and Grace, e∣uer to bring forth heauen∣ly fruits, that whensoe∣uer, wheresoeuer, or how∣soeuer I shall depart hence, I may be yet found faithfull, and of the num∣ber of them whom Christ when hee commeth may find waking, in well-do∣ing: that the sentence, Go ye cursed, be not pronoun∣ced 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 ne∣cessarily Patience, an in∣separable companion of Watchfulnesse; which im∣plies care, attendance, and attention.

The care here meant, is not for any worldly thing; for these I cast my care vp∣on God; for he careth for me.

But such a care as Paul had of all the Churches, 2. Cor. 11. 28. seeking the kingdome of God and the righteousnes thereof, Matt. 6. 33. then will not God faile mee nor forsake me.

The care therfore that I couet to haue, is, how to preuent sinne, and flye Se∣curitie, which are contra∣ry to a godly care; and con∣sequently, 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 be gladnesse.

I will not therefore ren∣der 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 ray∣led on for the name of Christ, shall I discouer my weake∣nesse through impatience? no, there is a blessing pro∣mised: for the Spirit of glo∣rie and of God, resteth on the patient man, which on their parts that rayle on him, is e∣uill spoken of, but on his part is glorified. The Lord is a God of iudgement, and they are blessed that waite on him with patience.

Attendance, another branch of Watchfulnesse, may bee said an expectati∣on

with patience, for a thing feared or desired: how feare and desire may bee of one and the same thing, in one and the same subiect, being of contrarie effects, may bee thus an∣swered; Feare in this place is not seruile, but filiall; and therefore may well stand with the desire.

A sonne hauing a charge imposed by his louing fa∣ther, 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 per∣swaded through a cleane

and cleare conscience, that hee hath done his best en∣deuour, hopeth his father will take it well; and there∣fore desireth that his fa∣ther would returne to ob∣serue the performance of that he had in charge. Al∣though hee cannot make his account with such ab∣solute 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 de∣sire.

So I, hauing charge of mine heauenly Father, to doe his Commandements, I confesse, I cannot per∣forme them as I ought, though I haue a desire,

and a feare, lest when I haue done all what I can, I may yet bee found vnprofi∣table, not withstanding my greatest care, and most di∣ligent attendance of the outward part: to which attendance is required At∣tention, namely, the minde and will, which I conceiue to be two-fold.

The first is, to the Will and Word of God, to pra∣ctise it.

The second, to mine owne imperfections, to re∣forme them, and to keepe mine affections in due cō∣formitie with the Cōman∣dements of God.

Attention to the Will and Word of God, is that, where∣by I am directed to per∣forme

that, which is ho∣nest, iust, and right, and that in faith, wayting with patience the reward set be∣fore 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 imperfections, is also double of the soule and of the bo∣die. As touching the first, it is to hearken vnto (as it were) and obserue the mo∣tions 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 ne∣uer

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 se∣cond attention; namely, to the vncertayne estare of my feeble bodie, which is subiect (besides infinite ca∣sualties, being in health) to a thousand infirmities and mortal diseases, which may suddenly dissolue this mortall life, though they bee not at the instant fea∣red nor felt.

This Attendance & At∣tention, are the fruits and effects of Watchfulnesse, through Patience; for, without patience who can

waite for any future be∣nefite?

The Husband-man is brought in by the Holy Ghost an example of way∣ting with patience; for he committeth and commen∣deth 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, atten∣dance, 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 obe∣dience looke for the end of this mortalitie, in hope to reape and receiue cele∣stiall and eternall glorie? God forbid.

But I acknowledge, that all my whatsoeuer watch∣fulnesse in patience, or suffe∣ring, deserues not the least graine of glorie: for, I am often, not only beset with temptations to sinne, but also pressed with the con∣tinuall 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 watch∣fulnesse 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, trou∣bles, where with I often finde my selfe much op∣pressed; 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 vn∣pleasant, vntill I enter into consideration, that through many tribulations I must en∣ter into the Kingdom of hea∣uen: and, that the man is blessed whome God corre∣cteth: and God giueth that blessed man patience to bear his corrections, with-out grudging, and giueth alwayes a comfortable is∣sue to euery temptation.

There is a kinde of pa∣tience, wherein a man in∣dureth that which hee would and cannot auoid; this hath the name, but not the nature of that true pa∣tience, which I wish to haue.

The patience which I indeuour to attaine vnto,

is a constant bearing of 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 free∣dom, & the feare of death; I only relie vpon, and wait the performance of his promise, who hath reser∣ued all true freedome of 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 mise∣ries 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 ri∣ches of his bountifulnesse, patience, and long suffering, that he hath spared mee so long to liue, where hee might iustly haue cōfoun∣ded 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, pati∣ence, attendance, and at∣tention,

according to god∣linesse, 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 way∣ting 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 good∣nesse and mercy.

Increase euer, more and more thy graces towards mee, that in this my Pil∣grimage towardes my graue, I may possesse my soule in patience, waiting thy good time for my deli∣uerie: for, here where I now dwel, I neither hear, nor sée, taste nor touch any truly comfortable thing, only thy Word is my spi∣rituall 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 ma∣ny and sundry crosses, and finally, subiect to thy se∣uere Judgement.

But thy fauour and thy loue, and thy patience to∣wards 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, at∣tendance, and attention,

which thou hast begun in me; that after I haue here done thy will, I may re∣ceiue the promise, wherein thou hast assured me, that the patient abiding of the righteous, shall be glad∣nesse.

Thou art a God of mer∣cy, and blessed are they that waite for thee. Grant therefore, Lord, that I may be found blamelesse in the day of my distati∣on: and that I may here walke worthy of thee through Christ, beeing strengthned with al might thrugh thy glorious pow∣er, 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 there∣fore neuer free from occ••∣sions to mooue him to Re∣pentance. And I acknow∣ledge, that Repentance, Pa∣tience, Watchfulnesse, At∣tendance, and Attention, are of no force, vnlesse Faith be the ground of e∣uery of them. For, it suffi∣ceth 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 vouchsa∣fed 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 concer∣uing the inner man: Name∣ly, 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 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, pre∣sume to affirme, that they can bring not only them-selues, but others to sal∣uation, 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 sen∣ding his Sonne, made vain and fruitlesse; the obedi∣ence of Christ to his Fa∣thers 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 owne Saluation, needs no Repentance, which I dis∣clay me; and cleaue only and alone to the merits of Christ my Sauiour, in whom my Repentance im∣perfect, is reputed true Re¦pentance, howsoeuer the ••ing of sinne remaines in me, yet without mortall venome, only to keepe me

euer in minde of mine im∣perfections: for when sin∣full motions arise in mee, I cannot but acknowledge in my selfe, corruption, which cannot but humble mee before God, and occa∣sion me to pray for the Spi∣rit of Repentance, and that God will deliuer mee from this bodie of sinne.

A Prayer for true Repen∣tance, 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 ac∣tions in earth, cursed and euill: and wherein I haue too too long wallowed my selfe, and as it were ba∣thed my selfe in the bloud of mine owne soule, which I haue diuersly wounded, through my sinnes, sel∣dome or neuer calling my selfe to an account what I haue done: but resting secure, haue followed va∣nitie 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 Maie∣stie, 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 light and thy truth, let them lead mee, let them bring me vnto thine holy Mountaine, and to thy Ta∣bernacles.

Giue me a truly repen∣ting heart, through a liue∣ly 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 Repen∣tance.

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 buil∣ded all other Diuine Ver∣tues, are the meere gift of God, without which I doe acknowledge I cannot be saued.

Saint Paul writing vnto the Hebrewes, describes

the faith whereby I be∣leeue in Christ, not to be a dead, but a working faith, knowne by the effects, whereof are many Exam∣ples, Rom. 11. And where∣by 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 com¦fort, as really and truly, a•• if they had beene present and visible: confirming thereby, that faith is the 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 come to bee the Messiah. Moses (saith Christ) saw my dayes. So did the Pro∣phets, Dauid and many o∣ther, 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 howsoe∣uer a man may liue in a see∣ming 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 liue∣ly faith, if hee imbrace not his Word, lay it vp in his heart, if he bring not forth

fruits worthy amendment of life; he pleaseth not God: for, in nothing is GOD pleased, but in and by his Sonne: and is delighted is none, but in such as seeke him and serue him, in and by his Sonne.

I cannot come vnto God without Christ; nay, 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 cer∣taine and sure, though yet but in expectation; there∣fore I wait with patience.

The Husbandman way∣teth for the Haruest, many dayes after his chargeable and laborious commit∣ting 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

sowne, namely, of the Spi∣rit, euerlasting life: and that through Iesus Christ, who, (and not I) hath cast the Seed of the Spirit into my Soule, the fruit where∣of I shall reape, at the ge∣nerall 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 fol∣lowes Faith. But if I be∣leeued not God in Christ, and in him had assurance through Faith, of the per∣formance of his promise of future glorie, I might well say with Saint Paul, I were of all men most mise∣rable, for to endure here

miseries, crosses, enemies, labours, anguishes, and perplexities of bodie and minde, and to bee also fru∣strate 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 glo∣rie bee to God in Christ, who hath assured mee of a Kingdome to come, an in∣heritance immortall.

Edifie your selues (saith Saint Iude) in your most ho∣ly Faith, praying in the Ho∣ly 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 yeel∣deth 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 re∣ceiue the end of my Faith, euen the saluation of my soule after this death.

It may bee demanded, Is it so easie a matter to obtaine eternall life? To beleeue onely? no, I be∣leeue not, that simply to

beleeue, can obtaine salua∣tion: But if I confesse with 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 God, thou doest well: the De∣uils also beleeue and tremble: and therefore barely to be∣leeue, that there is a God and a Christ, & to confesse as much, is no more then the Deuils doe. Therefore this Faith and this Con∣fession is not sufficient to my saluation; for then should the Deuils that be∣leeue, bee also saued, but they beleeue and tremble: I beleeue and hope desi∣ring to shew my Faith, by my workes.

Abraham indeed was iusti∣fied by his faith, & that be∣fore 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 accom∣panied with obedience, & good Workes; for his workes preceded not his iustification, but beeing first iustified, he beleeued and obeyed. Abraham be∣leeued God, and it was im∣puted to him for righteous∣nesse.

Faith being the gift of God, brings forth good 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 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 condem∣ned of him: for, whatsoeuer is not of faith, is sinne. And therefore, the opinion of meritorious works, and works 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 meere∣ly against Christ and his merits: as is also the pre∣tēded propitiatorie sacrifice 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 ap∣plyed for the pardon of my sinnes, to my vnderstan∣ding 〈◊〉〈◊〉, is a 〈◊〉〈◊〉 sufficient for the washing away of the sins of as ma∣ny 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 cōtinues really in heauen, sitting at the right hand of God, a continuall and a∣lone Mediator, euen for me, and that the heauens shall so contayne him vn∣till his second comming; vntill which time, the Sacrament is left vnto all beleeuers, to be a remem∣brance vnto them of his death, which is a suffici∣ent propitiation, for the sinnes of all beleeuers.

I doe therefore beleeue, that the holy Ghost, pos∣sessing my heart at my par∣ticipation of that holy Sa∣crament,

worketh faith in me, which faith looketh backe vnto the death of Christ vpon the crosse, be∣holding (as it were) by the eye of the same faith, the breaking of his bodie, and the powring out of his bloud, euen then sa∣cramētally represented vn∣to mee by the bread bro∣ken, 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 faith∣full

receiuers do no other∣wise partake of Christs bo∣die now crucifyed, then the faithfull Iewes did par∣take of him in eating the Paschall Lambe, prefigu∣ring the death of Christ to come, as now we solem∣nize the commemoration of his death past; but that they had it vnder a more darke vayle, which now being taken away, appea∣reth to vs most perspicu∣ously and cleerly.

MEDIT. X.

Christ elected none for fore∣seene workes.

I Doe not beleeue, that GOD ele∣cted me, for the foreseen good works, that I would doe; for I dis∣clayme all inherent good∣nesse by nature; and doe belieue that God giues me both will and the power to doe good; and all the good that I doe, I ac∣knowledge 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 forepur∣posed 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 mine election, and so as∣sume vnto my selfe power to worke mine owne sal∣uation? which God forbid God giues the wil and the power to worke, and re∣wards 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 ele∣cted mee, so hee freely be∣stowes vpon me his salua∣tion, through his owne meanes: and therefore I ra∣ther 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 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 righte∣ousnesse and merits vnto me; in whom, and with whom, a Crowne of glo∣rie is laid vp in heauen, e∣uen for mee: from whose fulnesse, I receiue euen here, 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 se∣parate from the loue of God.

Shall not Death then se∣parate me from Christ? no, it shall not only not sepa∣rate me, but it shall bring me into his Real and Roy∣all presence, into his King∣dome of glorie, new Ierusa∣lem; where I shall see his Maiestie, as farre to ex∣ceed the glorie of Salomon

in the day of his magnifi∣cent Coronation, as the Sunne exceedes in bright∣nesse the darkest and blac∣kest cloud.

Is this then the hurt that Death can doe vnto mee? and shall I feare it? will a wise man refuse a rich pos∣session, 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 la∣bour, trauaile, care, feare, trouble, enuie, griefe, and a thousand miseries, rather then passing by the ordi∣naire way of death, to in∣herit a glorious Kingdom? God forbid.

I desire farre rather to be with CHRIST in glorie, which glorie, I beleeue, farre surpasseth, both what is or can be spoken, or con∣ceiued of it. The very An∣gels that presently partake of it, cannot expresse it: nay, the holy Ghost, though hee doe assure vs that it is prepared for all Gods e∣lect, yet the very fulnesse of it is not reueiled, words cannot so sufficiently de∣clare it, as that the most il∣luminate 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 mor∣tall.

But, by the glorie that 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 mor∣tall men here, bee so won∣derfull and glorious, what are they that are in the heauens, where no base or corrupt thing commeth?

The Sunne is a creature 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 ne∣uer mortall man could e∣uer see and liue. Moses seeing, as it were, but the shaddow of his glorie, re∣ceiued yet such a trāsplen∣dencie 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 can∣not 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 cor∣ruptible bodie, when it hath put on incorruption, shall become totally glo∣rious, through the tran∣splendencie of his glorie.

The bodie of man is a beautifull visible worke∣manship, yet it is of the earth, earthie: how much more beautifull is the in∣uisible soule of the rege∣nerate man, which is of heauen, heauenly; spiri∣tuall and inuisible?

Seeing then that earth∣ly and visible creatures be so glorious, as they doe administer great content∣ment and delight vnto the carnall eye: How much more will Gods inuisible works delight the spiritu∣all

sense of Gods elect, when they shall at full par∣take of them? Who then will not long and desire to see them? much more to be partake•• of them? espe∣cially of that glory, which whosoeuer inioyeth, shall bee delighted with no o∣ther 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 his promises: & although I cannot as yet sufficiently conceiue, much lesse speak of the surpassing excellen∣cie of that glorie; yet will I meditate thereupon: the more to make the plea∣sures 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 im∣ports matter of dignitie; and I see the whole multi∣tude 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 vp and withering all in a day?

What man then of ordi∣narie vnderstanding, will be so earnest & eager in at∣chieuing this moment any, and so remisse and care∣lesse in seeking to obtayne that perpetuall glorie? for, I see that this worlds glo∣rie is ful of suspicion, care, feare, troubles, and dan∣gers, euen in the best e∣state subiect to change: but the future shall be free, full of all constant happinesse and absolute content, and therefore more to be desi∣red then all humane great∣nesse: it fades not, as did glorious Salomons, and o∣ther 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 e∣clipse the earthly honored.

Gods iudgements also doe often fall vpon the vn∣duely dignified, not vpon the truely honourable, as they are honored by men, but as they are men offen∣ding the GOD of glorie, Who exalteth the humble & meeke, and casteth the inso∣lent and proud (euen Prin∣ces) 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 a∣gaine, then, I verily be∣leeue, that I shall see at ful, and freely enioy that ine∣stimable glorie, namely, my glorified Redeemer, face to face, and shall be trans∣formed into the same glo∣rie; so that nothing shall bee left in mee, but that which shal be wholly glo∣rious.

O, how hath the Lord magnified his mercie to∣wards me! He hath raysed

mee from the dust: hee hath 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 Ri∣uers 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 fir∣mament, when the glorie of God shall shine vpon their soules and bodies to∣gether, changed from cor∣ruption, and made parta∣kers euen of the diuine na∣ture.

Can the tongue of Man 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 vnspeake∣able glorie that there will appeare, now darkely ap∣prehended 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 firma∣ment giue light to so am∣ple 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 beauti∣full sight will there bee in the heauens, where milli∣ons of millions of glorified Men, with Angels, Arch∣angels,

Seraphins, and Che∣rubins, shall shine as so many bright and beauti∣full Sunnes together; all taking their light from that all-shining Light of lights, the Sonne of the li∣uing God, all knit toge∣ther in the band of one Spirit, in so sacred a com∣munion and vnion, that e∣uery one of them shall ac∣count the glorie of ano∣ther, 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 e∣qualize them in glorie! Moreouer, with what spi∣rituall 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 sur∣passing 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 be∣fore 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 Carri∣on, lothsome, and filthie.

To what end then 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 swee∣ten and perfume my out∣part, to make it odorife∣rous to others, mine in∣ward part resting yet odi∣ous to God?

This superfluous care of my bodies vanities, would not only make mee the more sweet and plea∣sing, but farre the more hatefull to God and god∣ly men: therefore shall my desire and practice bee, by 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 de∣light shall bee in the conti∣nuall true seruice of my heauenly Father, hauing e∣uer an eye vnto, and desi∣ring 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 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 eter∣nall 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 o∣ther meane whatsoeuer.

I heare naturall reason say, It is an easie matter to 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, ea∣ten 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 dyed and rose againe: So after my death I shall, by the vertue of his Resurre∣ction, rise againe to eternal life.

Iob prophesied of the Resurrection of humane dead bodies, and affirmeth that hee knew, that his Re∣deemer 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 E∣say affirmeth, that the dead bodies in the graue shall rise againe, some to glorie, some to torment. The dead men (saith hee) shall liue, euen with their bo∣dies shall they rise.

Christ saith, maruell not at this: The houre shall come, when all that are in the Graues, shall heare his voyce, and shall come forth, they that haue done good, vn∣to 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 of the Resurrection of hu∣mane bodies in the Scrip∣tures: 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 e∣uerlasting life, euer to re∣mayne with the Lord: the vngodly shall rise to euer∣lasting punishment, to bee tormented for euer with the Deuill and his Angels, in continuall horrour, wee∣ping and gnashing of teeth.

Here is matter of Me∣ditation; hence ariseth

hope and horrour, comfort and calamitie. There are but two ends of the Re∣surrection, 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 for∣get that it shall come into iudgement, in a time com∣ming, and at hand? and that this bodie, this flesh∣ly 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 no God, no Heauen to glo∣rifie, or Hell to torment? perswading my selfe, that

either after death there re∣maineth 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 foo∣lishly, for lesse then a messe of Pottage, sell my Birth∣right in Heauen? for a graine of temporarie vani∣tie, sell a Crowne of per∣petuall 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 Inheri∣tance,

through Christ, who hath purchased the same by his bloud. In the meane time, I must taste and vn∣dergoe many troubles, afflictions, pouertie, want, enemies and the scorne of the World.

Doth GOD suffer his owne Children to be affli∣cted in this life? how can hee then bee said a louing Father vnto them? Doth not that worthy Prophet & King, Dauid, affirme that they that loue his Law, shall haue great prosperitie, and no hurt befall them? How 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, hee chasteneth, and scour∣geth euery sonne that he re∣ceiueth. If therefore I pa∣tiently endure chastening, God offereth himselfe vnto mee as to a sonne. If I were without correction, whereof all Gods Children are par∣takers, I were a bastard and no sonne.

Blessed is the man, saith Iob, whom God correcteth, therefore will not I refuse the chastening of the Al∣mightie: 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 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 alwaies the issue with the temptation. GOD forbid, therefore, that I should en∣tertaine the least thought in my heart, that whatsoe∣uer crosse or affliction be∣fals me, were in GODS in∣dignatiō; but onely in loue.

I doe acknowledge 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 pu∣nishments: But in stead of ouer-pressing mee with troubles, hee mitigat••s e∣uen the small corrections that hee sendeth: nay, ra∣ther 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 rea∣die, but I am vnable to performe. And therefore no small portion of afflicti∣on 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 patri∣monie: so hath not the World affoorded mee a gai••full facultie: yet la∣bour 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 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 con∣solation, such as worldly and carnall men know not of.

But what is this to the satisfaction of the World? can my inward and spiritu∣all 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 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 aduance∣ment in this life, as doe such as are carefull to pro∣uide for themselues and their posterities.

Thus the worldly man speaketh to his own heart, not vocally, but by his present greedinesse of thi•• lifes fulnesse; Soule, take thine ease, thou hast enough: to whom, againe, the poo∣rest true and faithfull child of God may answere; that in his meanest estate hee resteth as well content, and hath, through the bles∣sing

of God, a sweeter, and more refreshfull Din∣ner and Supper with a morsell of Bread, or a dish of Roots and Herbes, in his poore, base and beg∣gerly Cottage, yea, in a Prison or Dungeon, then hath the couetous Glutton 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, Men∣seruants, and Mayde∣ser∣uants: nor for that I equal∣lize not others in worldly glorie: but for that, neces∣sitie (a great and powerfull Commander) hath me vn∣der 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 desi∣reth, to owe nothing to any man, but loue: But this dis∣chargeth mee not of the burden of my Creditours clamours, and of the con∣ceiued shame that my pe∣nurie 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 inde∣uour to satisfie all men their due, and my desire shall be in all good consci∣ence, to discharge mine vttermost dutie, and then I

doubt not but God in his Christ will excuse all my enforced defects, and al∣though 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 sacie∣tie

of spirituall and inward comforts, which maketh the new man to grow dai∣ly in all fulnesse of heauen∣ly contentment, drowning and swallowing vp all su∣perfluous 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 Earth, and earthly things, but I haue also a spirituall: and so I haue my conuersa∣tion spirituall; namely, in Heauen, from whence I re∣ceiued 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 in∣ward part which is his re∣generate minde, is alwaies cōuersant in heauen, which is his home: but the car∣nal and vnregenerate man, hath both his visible and inuisible parts, set especi∣ally on worldly things, conuersant with the vani∣ties of this world in spiri∣tuall darknesse.

Heauen, I confesse, in re∣spect of the locall situati∣on 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 ve∣ry true earnest of that ioy,

which I shall hereafter re∣ceiue 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 mise∣ries 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 op∣pressed with any thing that is euill.

But who can bee per∣swaded of this my happie estate to come, conside∣ring my hard estate here? I cannot in my bodie, which is corrupt and sin∣full, shew anie visible to∣ken of the assurance of glo∣ry

to come, as it were from heauen, as sanctified Steuen did, whose face did shine before his Persecutors, as the face of an Angell.

Such a confirmation of inward comfort, in mine afflictions, by celestiall vi∣sible 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 glorious within: so the chil∣dren of God, howsoeuer base and abiect they may seeme to the world, they

are beautifull within.

They may be outward∣ly as was poore Lazarus; beggerly and full of cor∣porall diseases, as was ho∣ly Iob in his miseries: and were not the doctrine of the bodies resurrectiō true, & that I beleeued it, could I with patience vndergoe the harsh entertaynment that the world imposes vp∣on me, as crosses, miseries, emulations, enuie, pouer∣tie, labour with contempt, and al sorts of discontents, domesticke and forraigne, within & without, in bo∣dy and minde? In all which the assurance of my bo∣dies 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 grea∣test miseries.

I am not ignorant of o∣ther 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 be∣hind them, as I am forgot∣ten euer to haue beene of their companie.

What shall I say? shall I fret my selfe at their pro∣speritie? and grudge at mine owne meane estate? no, I wil trust in the Lord, I will delight mee in him, and commit my way vnto

him, I will not enuie him that prospereth in his way; 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 slaugh∣ter.

It is enough for me, that I depend on Gods Proui∣dence: yet doe I not so de∣pend, as that I thinke, that he will feede me, though I put not my hand to my mouth, & that by his pro∣uidence 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 repu∣ted) and mine indeuours therein (weake as they are knowne) can administer vnto me.

But I acknowledge all my labours vaine, without the blessing of God, with-out which, I know, no∣thing can prosper vnder my hand. And I am not ig∣norant, that according to the outward man, al things succeede alike to the good & to the wicked, health and sicknesse, riches and po∣uertie, 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 bles∣sing in earthly things, should make euen the wic∣ked 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 iudge∣ment as in mercy.

I will therefore trust in the Lord, I will (during my time limited by God) labour in my calling, ac∣cording to my dutie and occasions administred, and therein will I waite with patience in hope: I will rest content with my por∣tion, knowing that a small

thing, blessed by God, is bet∣ter 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 com∣fortable

ioy in the hea∣uens, then the earth can afford vs; and therefore I wish them not to sorrow for my departure, when it shall please GOD to ap∣point the time.

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

And (which may aggra∣uate their sorrow, and my griefe the more) I am in∣debted, and thereby shall leaue a more heauie bur∣den of miserie and con∣tempt 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 credi∣tors are cruell, and there is little mercy among men: & therefore may they iust∣ly feare, that they shall be oppressed beyond their power, which may iust∣ly giue them the greater cause of feare before, and of mourning after my death.

As riches left vnto po∣sterities, are the cause of

carnall content and reioy∣cing: so is pouertie, cast vp∣on them by Parents, the occasion of sorrow & ca∣lamitie. The confideration whereof breeds more grief in my heart, then the re∣membrāce 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 know∣ledge, 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 often-times children ver∣tuous, knowing it is their portion: whereas the hope of riches, often imbol∣dens the indifferently well inclined, to bee the worse conditioned, knowing, the greatnesse of their porti∣on will maintayne their vanities. Vertue, is a farre greater patrimonie then possessions; and with an in∣heritance, wisedome is ne∣cessary; but precious, where no earthly inheritance is, for that by it, the life is go∣uerned by true discretion; whereas without it, the

best patrimonie is sudden∣ly consumed with shame.

If therfore I could leaue vnto them, that riches of the minde, to direct their wayes, they might then spend their short and euill dayes as sweetly & as con∣tentedly in a poore cot∣tage; and therein offer vn∣to God, as pleasing sacri∣fices of prayer and praises, as in a Princes Palace; but God is the giuer of these heauenly vertues.

Pouertie is not to be im∣puted as a fault, to the ho∣nestly minded and truely∣industrious. The fault is in the minde that deemes it a fault: but few, howsoeuer Philosophicall they seem, can without diuine wise∣dome

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 seemeth, and to the vertu∣ous woman is, a sorrow∣full portion, especially so left by a beloued husband; but Widdowhood with po∣uertie, is meere miserie: yet a vertuous womā mar∣ried 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 e∣state reputed a fault, is none.

I Haue beene often condemned of sim∣plicitie, by many of my friends, for that I bewray mine owne poore estate, so publikely to the world, which peraduen∣ture 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 ob∣serue 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 vn∣dergoe the greater penu∣rie? can I make a shew of greatnesse: and will not that require a superfluous and needlesse charge? and will not that charge im∣payre 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 way of a kinde of repro∣uing admiration, that I hauing liued long, and la∣boured 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 rio∣tous expendings, & a pro∣digall life, whereby I haue consumed that which by Gods blessing I haue got∣ten: 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 cal∣ling,

according to occa∣sion; I should shew my selfe destitute of vnderstan∣ding: and through mine l∣dleuesse bring vpon me much ••••d. But prosperitie and ad∣uersitie, life and death, po∣uertie 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 weal∣thy, and neyther the reli∣gious industry of the one makes rich; nor the carnall securitie of the other, se∣conded by worldly policy, preuent it: therefore will I labour, referring the suc∣cesse to him that blesseth euery worke to the poore and the rich, according to

his owne will, but to di∣uers ends good and euill, as are the subiects of the blessings, though none are truly blessed, but such as God hath made righte∣ous, yet in respect of God, the good successe of the workes of wicked men are reputed a blessing, the ab∣use 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 po∣uertie: That, if I prouide

not for my family, I am worse then an Infidell. These re∣membrancers are like Iobs comfortars, that in stead of consolatorie counsell, doe afflict mee with wordes of sorrow and bitternesse.

I know & acknowledge 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 meaning of this piece of Scripture, to tend to the moouing of Christian pa∣rents of children, and Ma∣sters of families, to a neces∣sarie care of the sustenta∣tion

& 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 necessa∣rily appertayne either to their reliefe, maintenance, or education, whereby in∣deed 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 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 for∣sake 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 necessi∣tie, and my lawfully got∣ten meanes.

Some yet thinke them-selues Infidels, if they vse not all possible meanes, by right or wrong, to enrich

their posterities, to ad∣uance their greatnesse, to equalize them in lands, li∣uings, & possessions, with their Superiors, pretending thereby, that it behooues them euen by the Law of Loue and Religion, thus to prouide for the superflu∣ous future maintenance of their children, and their heires, intayling their pos∣sessions 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 proui∣dent, powerfull, and care∣full of the necessitie of his

children, as hee was of them?

Doth not this prooue 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 conuersati∣ons, might teach their Po∣sterities.

This in deed is the grea∣test portion, and most per∣petuall, without which it is daily obserued, that the

greatest earthly portions and possessions, are com∣monly spent and consu∣med, before their too care∣full fathers carcasses bee halfe rotten in the Graue.

There be some by their Vertues haue worthily merited Honour, which cannot bee maintayned, but by possessions, and re∣uenewes: whose Vertues imprinted in their chil∣dren, 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, 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 Ho∣norable 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 neuer so great, they will not shine to the eyes of the world; nor be discer∣ned, but by their contra∣ries, nor made perfect, but by aduersitie: & in whom∣soeuer true vertue is found, be he neuer so base in out∣ward shew, hee deserueth more respect, then he that hath much wealth, and is vicious, though he be dig∣nified with the title of ho∣nour.

MEDIT. XVI.

A iustification of good in∣deuours.

NOw then, although I striue not to iustifie mine ende∣uours, 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 me∣rite of some gratuitie, a∣mōg other laborers, whose estates testifie, that either their wit, policy or friends haue farre exceeded mine: or else it hath so fallen vp∣on them by Chance; which

last I beleeue not; for the word excludes Diuine pro∣uidence: which to denie, is proper to Atheists and Epi∣cures, as Eliphas repor∣teth, 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, his eyes were open to car∣nall, but shut to diuine vn∣derstanding. 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 him∣selfe, 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 re∣liefe of his distressed chil∣dren, as to the widdow of Sareptha: Some to their spiritual comfort, as when Philip was sent to the Eu∣••uch: And some things God tolerates men to at∣chieue by vnlawful means: As Ahab, Naboths Vine∣yard.

And because things fall not out to an equall allot∣ment to all, but some to be aduanced, some kept low, some in prosperitie, some in pouertie, some vnde∣seruing, richly rewarded, some deseruing, not regar∣ded: there be that thinke of God, as the Syrians did, onely to bee a God of the Mountains, of great men of the world; not of the Val∣l••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 per∣swade themselues: I doe constantly beleeue, that there is nothing, great nor small, no man high nor

low, but is vnder Gods Prouidence; as touching the successe of whatsoeuer they doe.

Doth God number the haires of ••••r heads, and put our teares in a bottle? and shall I not thinke, that hee regardeth, ruleth, ap∣pointeth, and disposeth greater things that con∣cerne mee? I beleeue that the preferment and digni∣tie 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, that when I haue done all I can by my best and since∣rest 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 ea∣sily learned, as to be an ho∣nest man. And hee that is either ignorant of, or not apt in practice of these, he may liue censured 〈◊〉〈◊〉 simple man, but no laudable Po∣litician, but of a base, weak and deiected condition, of which ranke I am num∣bred.

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 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 Exam∣ples of Achan and Gehe∣zi,

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 de∣sire) to beware: yet accor∣ding to the course of com∣mon carnall policie these were wise fellowes and pro∣uident. 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 negle∣cted, the wedge of Gold, hee thought it wisdome to singer it: though a curse were laid vpon it, hauing learned, belike of Horace, 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 Gehe∣zi his seruant tooke the forbidden reward: as ma∣ny seruants of great men at this day doe, who haue not Elishaes spirit to fol∣low and discouer them. But he that gaue the spirit to Elisha, knows all altoge∣ther; though the Achans and Gehezies of this olde politike World haue lear∣ned to bee more secret, vn∣seene and vn-noted. They grow wealthy vn-awares to men: hauing but some colourable office or trade, who can taxe them with

Talents of Siluer, or Wed∣ges 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 there∣fore thinke they are euen here in the very bosome of Paradise, and in so high fa∣uour of God, as they could bee content to dwell here in the Earth (with that contentment they now haue) all eternities; sel∣dome or neuer calling to mind that they must dye, and that (it may bee) sud∣denly, as others doe: and that they must yeeld an account, both for the get∣ting and vsing of their wealth and greatnesse.

God is not ignorant of Briberies, Extortions, Op∣pressions and wrongs, that men vnlawfully commit in their lawfull callings, as they (with Gehezi) thinke he is: no, he knowes their thoughts, much more se∣cretest Briberies, nicely termed Gratuities.

Gehezi was leprozed 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 Bribe∣ries, as I might take, to make me rich? One com∣mon Gratuitie, nor twen∣tie can effect that, which some men bring to passe, vnder colour of some im∣ployments:

The benefit whereof lawfully taken, cannot so much and so speedily enrich them, as they are obserued to en∣rich themselues: partaker of whose secrets, let my soule neuer be!

Vnhappie is hee, that cannot liue contentedly in a lawfull calling, by the fruits of the lawfull execu∣tion of the same, and more vnhappie is he, that to in∣crease his competent e∣state, doth vse vnlawfull and forbidden meanes. Such a man no doubt is ig∣norant; that the feare of God is great riches, and that godlinesse is gaine. Nei∣ther 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 with∣in the limits prescribed by the Holy Ghost, namely, In whatsoeuer estate wee are, therewith to bee content, not caring for too morrow, as doubting of Gods Proui∣dence: but hauing food and rayment, to be therewith sa∣tisfied.

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 ey∣ther wish it striken out of the Booke, or to heare such a pleasing glosse vpon it, as might moderate the seue∣ritie of it. They are con∣tent to take what the time present will afford them: yet they thinke it not suffi∣cient, vnlesse they pro∣uide and lay vp for many yeeres.

A godly respect, no doubt, is not hereby for∣bidden, as namely, to la∣bour to day, the better to liue to morrow; this yeere to sow and reape, to nou∣rish 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 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 sa∣tisfie my continent appe∣tite, and temperate Dyet.

Daniel and his fellowes were as well filled and fed, waxed as fat and faire, with Water and Pulse, as

were any, that fed on the full furnished and varietie of the Kings daintie Di∣shes. Therefore it is not 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 spaci∣ous House in the World, I could be but in one roome at one time: were my cal∣ling

neuer so great. What neede I then hazard my soule for this bodies vaine delights, and superfluous vanities?

I doe consider the va∣rietie of the wished con∣tentments, that wise Salo∣mon made proofe of, in his most absolute experimēts; wherein I obserue his fi∣nall discontents, who cried out against all his de∣lights, that they were but vanitie, yea, Vanitie of va∣nities, all vanity.

Many superfluous things men couet, and the coue∣tous are neuer full, the eye is neuer satisfied with seeing, nor the heart in desiring, crying, More, more; their Chests are full, their com∣mings

in are great, and greatest of all is their de∣sire 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 striue to get much, my de∣sire 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 porti∣on, and giue GOD the prayse, if hee bee pleased by his blessing to increase it, by the lawfull executi∣on 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 obtay∣ning of that I couetously desire, would bee but the increase of the desire of ha∣uing, and so I should at length want, aswell that which I should attaine vn∣to and not vse, as that which I had not.

A true meane in desiring a lawfull manner of gathe∣ring, 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 this world in my heart, the loue of God cannot dwell there, I cannot loue God & Mamman: and where the creature is entertayned be∣fore, and preferred vn∣to 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 no∣thing, in my greatest see∣ming something.

I may, and I am comman∣ded, to vse all lawfull meanes according to my calling, to liue compe∣tently in the world: but that I ought first to seeke the kingdom•• of heauen, & the righteousnesse thereof, so all things necessary, by diuine promise, shall be administred vnto 〈◊〉〈◊〉. And, I hold things only neces∣sarie, sufficient, being ob∣tayned.

But what are the things, 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, accor∣ding

to his calling, high or low: he hath most, I thinke, that couets least, and he hath enough, that owes nought, that nei∣ther needes to flatter nor to borrow.

Here is the difference 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••sse∣mire and Bee, & such small creatures, who through the instinct of nature, are taught to prouide in Sum∣mer for the consequent Winter. Ioseph prouided

in seuen yeeres plentie, for seuen yeeres scarcetie: this diuine wisedome and na∣ture it selfe teacheth, but neither of them, especially diuine wisedome, to pro∣uide but according to ne∣cessitie; and whatsoeuer God sends by blessing a mans lawfull labours and honest endeuors, is a Chri∣stian mans greatest por∣tion.

Foode and rayment was Iacobs desire: and the same request I daily make vnto 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 prefer∣ment; 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 ray∣sing my meanes to a high∣er 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, wher∣in I stedfastly beleeue, hee

will neuer fail•• me, nor for∣sake 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 repu∣ted 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 con∣tinuall vse of mine owne labours (hauing no other reuenues, no, not the bredth of a foote) wherein I craue Gods diuine aide, directi∣on,

and blessing, who hath been mine original 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 hu∣mane profitable know∣ledge, yea of mine owne worldly profession; and finding mine owne insuffi∣ciencie, I sought & found that which I haue (slender as it is) at the hands of him that made Iub••l a pleasant Musician, and Tu∣bal a painfull Smith.

And to say as I find, my 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 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 satisfa∣ction, be he the most iudi∣cious and iustest Iudge or Magistrate? How much more, to deale with multi∣tudes of peruerse and pre∣iudicate people: yea, if it

be in a businesse that con∣cernes their soules, by the sincerest Minister of God, will they not censure ac∣cording to their seuerall cōceiued (though corrupt and peruerse) opinions? But if the businesse con∣cern their worldly estates, much more will the most of them kicke against the most iust, and most indif∣ferent iudgement of the Agent, who being tyed by the band of dutie and a good conscience, to giue a true account of his im∣ploymēts to a second per∣son, the maintenance of whose dignitie and liuely∣hood, in some part consi∣steth in the iust execution of that wherein he is tru∣sted,

cānot yet escape their slanders, deale he neuer so sincerely.

Need not I therefore to 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 po∣pularitie among the multi∣tude, and to insinuate with the Honorable wise, will rather adde a sentence of rash (yea false) condemna∣tion, then a sillable to ex∣cuse the smallest slip (if a∣ny bee) incensing so the waspish Hidra, to a cla∣morous

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 sin∣cere conscience carryeth his desires, neither to leane vnto the right hand, par∣tially to please his Master; nor to the left hand, in∣iuriously to wrong any, whome his seruice con∣cernes.

What then? Shall I 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 inde∣uour so to carry my selfe in my calling, as my con∣science

may still (as euer∣more formerly it hath) te∣stifie with mee mine inte∣gritie, whatsoeuer may be said or done against me.

I am not of my selfe ig∣norant, but doe know and acknowledge, that if I should rest either carelesse of▪ my dutie on the one side, or ouer-harsh or hea∣uy on the other, respecting onely my priuate salarie and extorted gaine, for∣getting dutie and charitie, I should carry a greater charge of conscience (not questioned) then all the vniust calumniations and slanders of malicious men could cast vpon me; I will therefore with patience goe on, and vndergoe the

burden of what••oeuer cri∣mination.

MEDIT. XIX.

Obiection.

SOme man may say, To what end is all thi•• Dis∣course, touching the crosses falling vpon him in his priuate professi∣on and calling? What is his case to other men? It concernes none but him∣selfe, and therefore a re∣lation needlesse and vn∣profitable.

If it concerne none but my selfe; as it profits none else, it little hurts any else: yet this may any man

learne hereby, that all pos∣sessions 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 re∣lation to concerne them nothing at all, shall finde it a necessarie preuention of their too much securi∣tie; for I yet neuer knew the man, of whatsoeuer Calling, Trade, Mysterie, Profession, or Imploy∣ment, whom neither his owne conscience in some 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 mat∣ter of difference betweene men; hee shall hardly e∣scape, either temptation by reward, or condemna∣tion for iniustice, deale hee neuer so iudiciously and iustly.

Doth this concerne none 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 e∣uill, that are free: and to put men in minde to slan∣der, that thought not of it.

It were a happie forget∣fulnesse. 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 there∣fore I thinke fit to let all such abusing tongues to know, that their malice is in vaine towardes them they ayme to hit, but they wound themselues, and de∣file 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 sa∣fest defence against these dogged natur'de tongues that bite them, that heare

not their barking, not to regard what they say, or to whom, or what they re∣port. For if I should feare to goe on in my calling, because I am subiect to the mis-conceiuings and mis∣reports of common Detra∣ctors, I should seeme to feare more their slanders, then the breach of Gods Precept, who approoueth not, but condemneth the life that is idle.

The World esteemeth them happiest men, that in wealth, pleasure and idle∣nesse, liue without labour, who haue most leisure to heare, obserue and pub∣lish 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 appro∣ueth thē happiest, that liue of the meane profit of their labours: Thou shalt be bles∣sed, 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 compe∣tent, blessed by God.

How then can this poore industrie attaine the meanes to purchase Patri∣monies for Posterities? Paul by his Tent-making,

nor Peter by his fishing, could grow great in the World; but Matthew an Officer, and Luke a Phisi∣cian, 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 necessarie occasion, to pray for a contented minde, e∣uer 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 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 Po∣sterities, is the Houshold Breake-peace: and to auoid this miserie, some runne into a mischiefe, vsing si∣nister and vnlawful means to satisfie the World and worldly mindes, displea∣sing God, to please vaine fantasies: yet, for a time, it is sweet and pleasant, yeel∣ding 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 en∣entertainmēt

in the world: they should want, weepe, and lament as Lazarus did: and as their estates of wealth and want, pleasure and paine, faith and infide∣litie 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 cala∣mitie after death.

There are but two ex∣tremes in riches and po∣uertie, but their degrees are infinite: so are there of pleasure and paine after this life: The true vse of riches, and the patient ac∣ceptance of a meane estate are equall, and receiue e∣equall

proportion of re∣ward.

So the abuse of riches, and the impatient vnder∣going of a poore estate, shall be equally punished: whether therefore I bee poore or rich, I am in nei∣ther 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, that harbours the hope of heauenly things! it is con∣tentedly 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 no∣thing but good will to any.

Naked came I into the World: poore and in a meane estate I liue, and na∣ked I must goe hence: as tou∣ching my spirituall part, I shall be clothed with the Robe of my Redeemers merits, in the Heauens, vn∣till my bodie shall be ray∣sed againe, and then reuni∣ted vnto my soule, and both become one bodie clothed with eternall glo∣rie. And therefore, Come, Lord Iesus, come quickly, and finish these dayes of sinne, that I may partake of thy glorie.

Notes

• Death cer∣taine, the time vn∣certaine.
• Luk. 16. 22.
• Future ioy, and paine in the ex∣treme de∣gree.
• Body and Soule lo∣uingly lin••kt.
• Heb. 9. 27.
• Iob. 11.
• Io. 1. 1.
• Matt. 9. 25.
• 1. King. 17. 22.
• 2. Kin. 4. 35 Dying twice.
• 2. King. 13. 21.
• Not ne∣cessarie to know the houre of death.
• Time of the last Iudgment vnknown.
• Mar. 13. 32
• A good life must precede a happie death.
• Luk. 16. 22. 23.
• Diffe∣rence be∣tweene Gods chil∣dren and worldlings
• Phil. 1.
• A Christi∣an resolu∣tion.
• Gal. 2. 20.
• Reue. 3. 1.
• 1. Tim. 〈◊〉〈◊〉.
• Iohn 14. 6.
• What it is to liue carnally.
• Matt. 20. 9.
• God is bountifull without our merit.
• 2. Cor. 5. 1, 2
• Luke 16. 23
• Our merit Gods mercies.
• 1. Tim. 2. 5.
• Reue. 3. 11.
• Col. 2. 15.
• Satans po∣licies.
• No neede to feare Satan. Iob. 26.
• Matt. 12. 29
• Iob. 7. 1.
• Rom. 8. 33. 34. 1. Iob. 2. 10. Iob. 10. 28.
• Rom. 8. 34.
• The Chri∣stians hum blenesse.
• Psal. 145. 9
• Gods mer cies grea∣ter then our sinnes
• The assu∣rance of a good Christian.
• Iudg. 15. 14
• Iob. 19. 27.
• There is a sowing time, and reaping time of bodies.
• Life but lent vs.
• Christs death a Christians life.
• 2. Pet. 3. 8.
• The bodie findes no tedious tarrying in the graue.
• The graue a bed of rest.
• Reue. 14. 13
• Death a sleepe.
• Mar. 9. 44.
• Death in shew more fearefull then in deede.
• Rom. 2. 5.
• A spiritual and carnal life here.
• Gal. 5. 19, 20, 21.
• Gal. 5. 19, 20.
• Fruits of the flesh.
• Fruits of the Spirit.
• Counter∣feit imita∣tion of good men.
• Hypocrisy most to be condem∣ned.
• Rom. 7. 16.
• How Will is free and not free.
• 1. Cor. 2. 10.
• Mat. 7. 7, 8
• Prayer.
• Psal. 25. 1, 2 & 86. 4.
• Iam. 1. 6, 7.
• Psal. 89. 48
• Luke 12. 39 Iam. 4. 13.
• 2. Cor. 5. 6.
• Col. 2. 10.
• Col. 2. 15.
• The bene∣fit of Christs death.
• The best men often stagger at the consi∣deration of death.
• Ioh. 18. 17.
• Mat. 26. 39
• Ecclus. 41. 1
• Body and soule shal∣be glori∣fied.
• Death will come not looked for.
• Gen. 5. 25. verse 4.
• Gen. 9. 29.
• Decrease of mens ages.
• Deut. 34. 7.
• Not to de∣pend on long life.
• Time past short, in expectati∣on long.
• Sudden death in others, a fearefull spectacle.
• Feare. Mat. 14. 26 1. Pet. 2. 17. 1. Ioh. 4. 18.
• Col. 3. 22. Psal. 33. 18
• Differēce of feare.
• The want of wise∣dome, the want of feare. Hos. 14. 9.
• Psal. 128. 1.
• God must blesse vs, before we can feare him.
• Rom. 7. 18. Phil. 2. 13.
• Feare, the gift of God.
• Psa. 111. 10
• Psal.
• Iob 1. 1.
• Reu. 14. 13.
• Psal.
• Rom. 12. 9.
• 1. Thes. 3. 15
• 1. Pet. 5. 8. 1.
• 2. Rom. 14. 12.
• 3. Eccles. 12. 14. We must giue ac∣count af∣ter death.
• The heart the foun∣taine of al euill. Iere. 17. 9.
• Gen. 6. 5.
• Satan watchfull ouer our inclinati∣ons aswell as actions.
• Satan in his temp∣tations steales vp∣on vs.
• The watch of a Chri∣stian.
• Phil. 4. 8.
• Satan en∣counters vs not alone.
• Our cor∣rupt incli∣nations aduantage to Satan.
• Eph. 5. 11.
• Tit. 2. 12.
• Rom. 13. 12
• Rom. 12. 9.
• Though wee bee tempted, we shall not fall.
• Matt. 14.
• Act. 7. 59.
• Act. 12. 2.
• Mar. 13. 33 Mat. 24. 42.
• The Para∣ble of the Thiefe. Luk. 12. 39.
• 2. Cor. 6. 6.
• 1. Pet. 3. 10, 11.
• Ecclus. 4. 20
• The gene∣rall Audit is at hand, therefore to prepare our ac∣count.
• Mat. 18. 24
• 2. Pet. 3. 10 Mal. 4. 1. Zeph. 1. 14. 15, 16.
• 2 Pet. 3. 10. Christs se∣cond com∣ming fear∣full.
• None shal be able to answere the seuere Iudge.
• 1. Cor. 1. 7.
• Phil. 3.
• 2. Tim. 4. 8.
• Luk. 21. 36.
• Ps. 50. 3, 10.
• Ver. 11.
• Psal. 42. 5.
• Psal. 37. 34.
• Patience.
• Matt. 6. 25. 1. Pet. 5. 7. Psal. 55. 22.
• 2. Cor. 11. 28
• Heb. 13. 7. Matt. 6. 33
• Pro. 10. 28.
• 1. Pet. 3. 9.
• 1. Pet. 4. 14.
• Esa. 30. 18.
• Atten∣dance.
• How feare and desire stand to∣gether.
• Example.
• The most diligent may bee found vn∣profitable
• Attention two-fold.
• 1.
• 2.
• Attention to selfe imperfec∣tions.
• The Hus∣band mans attēdance and atten∣tion.
• Watchful∣nesse in patience merits no∣thing, be∣cause it is all vnper∣fect.
• Correcti∣on neces∣sarie.
• Counter∣feit pati∣ence.
• True pa∣tience.
• The place of free∣dome is heauen.
• Gods for∣bearance to punish.
• Rom. 7. 21, 22, 23.
• Verse 19.
• The opi∣nion of Merit, and Workes of Superero∣gation, blasphe∣mie.
• They that can merit, need no Repen∣tance.
• Psal. 43. 3.
• Heb. 11. 6.
• Iam. 2. 20.
• Rom. 11.
• Rom. 8. 24.
• The Fa∣thers be∣fore Christ saw Christ to come.
• Mat. 3. 17.
• Mat. 17. 5.
• 2. ••et. 1. 17.
• Heb 9. 24.
• Patience in the hus∣bandman.
• Gal. 6. 8.
• Men most miserable, but for the hope of another life.
• Iude 20. 21.
• Vaine and carnall ob∣iections a∣gainst Faith and Beliefe.
• Ro. 10. 9, 10
• Ia. 2. 18, 19.
• Iam. 2. 21. Gen. 22.
• Iam. 2. 23.
• Faith the gift of God, yet ours by imputa∣tion.
• Iam. 2. 20.
• Rom. 14. 23
• Heb. 11. 6.
• Sacrifice of the Masse.
• Act. 7. 49.
• Heb. 4. 14. 1. Tim. 2. 5.
• The true vse of the Sacramēt of the Lords Supper.
• Rom. 7. 18, 19. and 2. 13.
• Eph. 2. 8, 9.
• Gal. 5. 4.
• We can∣not sup∣presse sin, but by grace.
• Iob. 1. 16.
• The bene∣fit of death
• The glory to come, farre ex∣ceedes mans vn∣derstan∣ding.
• Wordes cannot expresse the glorie to come.
• If worldly things be glorious, how much more are heauenly?
• Mat. 24. 29 Luk. 21. 25.
• Great dif∣ference betweene the beau∣tie of the soule and body.
• Eternall ioy can∣not be had but by death.
• The word Glorie, what it imports.
• Ion. 4. 6, 7.
• The glory of the World, what it is.
• Future glorie.
• Act. 12. 23.
• Luk. 14. 11.
• Gods wonderful fauours towards vs.
• The glory to come vnspeake∣able.
• Not to pā∣per the bodie.
• The sum of a Chri∣stians care.
• God will raise the body to∣tally at the last Day.
• Hard for naturall men to beleeue the Resur∣rection.
• Rom. 10 9. 1. Pet. 1. 3.
• Iob 19. 26, 27, and 14. 14.
• Esai. 26. 19, 20.
• Iohn 3. 25.
• The godly and the wicked shall rise, but to contrarie ends.
• The Re∣surrection of the iust & vniust.
• Psal. 14. 1.
• Psal. 119. 165.
• An obie∣ction. Answere.
• Heb. 12. 6, 7, 8.
• Iob 5. 17.
• Rom. 8.
• Iob. 5. 18.
• Sinne the cause of affliction. Hag. 2.
• Gods chil∣dren haue inward comforts in outward crosses.
• Spirituall wealth will not pay carnall debts.
• A carnall opinion.
• Carnall securitie of the rich, and assu∣rance and content of the poore.
• Dan. 1. 8.
• Luk. 16. 19.
• Debt, a heauy burden.
• Al haue a corporall and aspiri∣tuall be∣ing.
• The god∣ly haue their con∣uersation in heauen.
• Phil. 3 20.
• Though locall hea∣uen be far aboue vs, heauenly comforts are neere, the ear∣nest of our inheritāce
• Act. 6. 15.
• The glory of the godly is within.
• Luk. 16. 20
• Iob 2. 8. to 13.
• The mise∣ries of Gods chil∣drē great, eased through hope.
• Som grow somestand at a stay, or wither.
• Psal. 37.
• Psal. 37.
• In our de∣pendance on Gods prouidēce wee must labour in our cal∣lings.
• Nothing prospers without Gods blessing.
• Feare of future want, cau∣seth mour∣ning most.
• Debt of a man dy∣ing, is grieuous to him and his.
• The ef∣fects of pouertie & riches, left to po∣steritie.
• The bene∣fit of po∣uertie, & the incō∣moditie of riches left to children.
• Vertue, a great pa∣trimonie.
• Vertue & riches of the mind, not by propaga∣tion.
• Pouertie in it selfe no fault.
• Widdow∣hood a sorrowfull portion.
• A taxati∣on for po∣uertie in a seeming aduanta∣gious cal∣ling.
• Pro. 12. 11. Ecclus. 33. 26. Ecclus. 40. 14.
• Good and bad are blessed, but to se∣uerall ends.
• 2. Cor. 8. 21. Rom. 12. 17
• The mea∣ning of prouiding for fami∣lies.
• The care of brute creatures ouer their young.
• The con∣trarie of the true meaning of proui∣ding for families.
• Intayling possessi∣ons.
• A kind of infidelitie in proui∣ding.
• Riches without the feare of God quickly spent.
• Honour maintay∣ned by possessions but better by vertue.
• A kind of preposte∣rous dig∣nifying.
• Vertue not obser∣ued in poore men.
• The word Chance excludes diuine proui∣dence.
• Worldly wisdome, spirituall folly and contrarie. 1. Cor. 3. 19.
• 1. Kin. 17. 8.
• Act. 8. 27.
• 1 King. 21.
• 1. King. 20. 23.
• All things are vnder Gods dis∣posing.
• Mat. 10. 30 Luk. 12. 7.
• He that hath done all that he can, may be excu∣sed.
• No doubt but many rich men may bee good.
• Iosh. 7. 1. 2. Kin. 5. 22.
• A foolish proposi∣tion.
• 2. Kin. 5. 15. He that gaue the spirit to E∣lisha, knowes all things.
• Offices colour Briberies.
• God not ignorant of Bribe∣ries.
• 2. Kin. 5. 27
• Vnlawfull execution of a lawful calling, dange∣rous and vnhappie.
• 1. Tim. 6. 6.
• Phil. 4. 11.
• Mat. 6 25. 34.
• Gen. 28. 20.
• A godly care not forbidden, so we shew no distrust in God.
• Mat. 6. 11.
• Dan. 1. 8.
• Meane fare by Gods bles∣sing, nou∣risheth suf∣ficiently.
• Eccles. 1. 2.
• The rich are neuer satisfied, yet euer poore.
• As gaine, so desire increa∣seth.
• A true meane, hard to finde.
• God & the World cannot dwell in one heart. Luk. 16. 13.
• Matt. 6. 33
• What are things ne∣cessarie.
• Differēce betweene humane policie & diuine wisedome.
• Gen. 41. 47 48.
• Gen. 28. 20.
• A compe∣tent estate to the contented
• God in all things hath been my Schole master.
• Gen. 4. 21. & vers. 22.
• A thanke∣lesse pro∣fession.
• A calling subiect to censure.
• To be sub∣iect to a double censure, requires care of a mans car∣riage.
• Not to re∣linquish our cal∣ling, for false sug∣gestions.
• A cleere consciēce makes bold.
• Pro. 28. 1.
• All men are sub∣iect to e∣uil toungs.
• Is none so iust, but consci∣ence or wicked men will taxe for iniustice.
• Obiection
• A slande∣rer woūds himselfe.
• Best, not to regard what the wicked say
• Esa. 51. 7, 8
• Pro. 12. 11.
• The idle are least at leisure to doe good.
• Handie trade law∣fully vsed, can hardly purchase much Land: Of∣ficers may. Act. 18. 3.
• Mat. 4. 18.
• Mar. 2. 14. Col. 4. 14.
• All haue need to pray.
• The cause of house∣hold trou∣bles.
• Some to auoide worldly miserie, fall into mischief.
• Luk. 16. 20.
• Two ex∣tremes of pouertie andriches.
• He is hap∣piest, that seekes to be filled with hea∣uenly things.