A good companion for a Christian directing him in the way to God, being meditiations and prayers for euery day in the weeke; and graces before and after meate.

A COMPANION FOR A CHRISTIAN, to guide him in the way to God.

Set thy house in order for thou shalt dye.

Isay 38.1.

No difference in the naturall substance of poore and rich.

HEZECHIAH, that good King of Judah, being sick (supposed) of a plague sore, was commanded by God, To set his house in order, for

he should die: wherby it appeareth, that, as all men are borne to dye, so are they subiect, to that pestilent infirmitie: To show that there is no difference of men, in respect of their naturall bodies; Kings, Princes and Poorest people, are all made of one, and the same sub∣stance, and subiect to all like and the same infirmities; and there∣fore, none but such as forget wher∣of they are made, will scorne (as many doe,) such as are (in respect of themselues) basely attired, or poore in substance: as the rich man in the Gospell did poore Lazarus.

No cause why the rich should disdaine the poore.

ANd as the rich & proud amongst vs at this day, doe foolishly, conceiuing an opinion of thēselues,

that in regard of their riches, and reuenues, their outward attire, and vaine brauerie, they are made of a more delicate matter, than the poor; and that the meanely attired, are not fit to come neere them, much lesse to touch them: But let the richest, and the brauest robed, be rest of his riches, and the poore man enioy it, and let the poore man be attired with his glorious gar∣ments, and then it will appeare that the difference is only, in riches and pouertie, not in the beautie, or basenesse of either.

Poore and rich incident to equall infirmities.

AND as touching their infir∣mities: what sicknes is it, that befalls the poore, that is not inci∣dent to the rich? And what priui∣ledge

hath the rich to preuent death more than the poore man hath? Only the means of physicke, which preuaileth not, when the time (set by the almightie) is come. And the like set time hath the poore, before which time though he take no phy∣sicke (though necessarie) he shall not dye.

Rich and poore must dye and come to iudgement.

BVt it is appointed equally to rich and poore, that they shall dye and come to iudgment. And therfore, it is a dutie required by God: (And fit in Christian discre∣tion and policie) not only, that Kings, and men of great estates, the rich and wealthy.

Men are to set their house in order while they are in health.

BVt that all men of what estate, condition, or degree soeuer they be, not only in the time of my common plague, or infecti∣ous disease, (yet then espe∣cially) and when they be sicke, but rather in their best health and strength, should not only haue continually in their mindes, that they must dye, but at all times to set, keep, and continue their houses, hearts and senses and members of their bodies in order, knowing they must dye▪ yet not knowing the time: that when the time commeth, be it neuer so sudden, they may dye in peace with God, and with all men in a good conscience.

Men of meanes are so to settle their possessions and goods as may re∣serue peace after their deaths.

ANd as much as in them is, so to dispose and settle their worldly possessions, and goods, as peace may be preserued and continued, amongst such, as they intend, shall enioy them when they are dead, for although all men know, that it is appointed that they must dye; yet are not all men of like watchfulnes, or preparation against the time of death.

Many are slacke in setting their houses in order.

SOme liue long, and many years, and become not bodily sicke at all, and therefore, it seldome or

neuer commeth into their mindes, that they must dye; and so put off the setting of their houses in order, and to reforme their liues vntill ma∣ny of them be preuented. And when they would, they cannot (either for want of time, or of memorie, or of sense) performe it. Some haue long and lingring sicknes, looking (as it were) euery day to dye; and yet can hardly finde time, to set their house and liues in order.

Suddaine death preuents men of setting their houses in order.

SOme also are taken suddainly, not only in the time of common infection (wherein all sorts are in most, and equall danger) but in time of seeming greatest safetie, and of least cause of feare; which we haue seene by the suddaine death of

many, which haue taken no time at all, to settle their estates: but haue been inforced, to leaue their houses, in the same order, they were in, whē they liued cleane out of order. And few there be that prouidently, and timely set, and wisely keep and continue their houses and liues in such order, as by Gods command they ought to doe, by reason of their worldly cares. And that is the rea∣son, that many goe disorderly to their graues, how pompously soe∣uer they be attended on, at their funerall solemnities.

Many inconueniences grow by the neglect of setting mens houses in order before they dye.

THe neglect of this commanded dutie, of setting their worldly estates in order (a dutie in humane

discretion, and Christian policie, fit to be remembred, and perfor∣med of all men,) is also the cause that many quarrells, contentions, sutes in law, enmities, sinister, vn∣godly and malitious practices, (sometimes tending to bloud) doe arise, not only betweene stran∣gers; but betweene brethren, be∣tweene brethren and sisters, wife and children, and dearest & neerest kinsfolks and friends, contending especially for lands and goods, of such as dye, without orderly dispo∣sing of that they are constrained to leaue behind them, when they dye.

All men are bound to this duty of setting their houses in order.

ALL men therefore, are bound to this dutie, but especially such as haue great possessions, to

dispose, and much goods to be queath, and to set in order aboue other times, when any common plague, or sicknesse raigneth, to set their houses in order, for there is no man or woman priuiledged, at such a time. And there is commonly no man, but hath either issue, or some neere of bloud, lawfully to inhe∣rite his lands, and friends to en∣ioy his goods: yet if he dispose them not in his lifetime, but leaues them to catch that catch may: it cannot be, but sutes and quarrells will arise, betweene such as will con∣tend for the right of inheritance left doubtfull. The like about Ad∣ministrations of goods, of an in∣testate dead partie, causing many times, more monie to be spent in law, than the lands or goods are worth they contend for thus vn∣certainly left: And therefore, better

it were, for a man, to dye, not sei∣zed of a foote of land, nor possest of more goods, than will bring him decently to his graue; than by the greatnes of his possessions, and his much wealth, vndisposed, and not duly ordered, to breede vnchari∣table, and vnchristian quarrells a∣mong kinred and friends, to the of∣fence of God, for the pelfe he leaues behinde him when he dyes. And perhaps sinisterly and cor∣ruptly gotten, which seldom pros∣per long to them that shall enioy them.

Aduertisements to the rich men.

RIch men therefore, aboue all o∣ther haue neede to remember to set their houses and estates in or∣der in time; knowing their time is short, and vncertaine: and the grea∣ter possessions, and the more abun∣dance

of wealth they haue, the more circumspect ought they to be, to liue in the feare of God and to set their houses in order, before they dye: for, the more they haue, the greater will be their accompt, and the more haue they to answere for, when they are dead: for, howsoe∣uer, men, either borne to inherite; or haue gotten and purchased (as they will say) with their owne mo∣nies, and haue heaped vp great a∣bundance of riches and possessions by their owne industries, policies, and worldly wisdome. They must not yet thinke (as many doe) that these possessions, and goods are so theres, as to vse them at their owne pleasures, to the fulfilling of their owne carnall delight or to hoord them vp, and as it were, to wrap them in a napkin, that none may be the better for them, vntill they be

inforced to leaue them, whether they will or not: assuming vnto themselues that lawlesse libertie, and abusing that speech, Js it not lawfull for me to doe with mine owne what I list? no, they are not so simply thine, that thou shouldest abuse them, but to vse them to his glory that gaue them, or rather lent them vnto thee. Though perad∣uenture to thine owne vexation thou gettest them, to thy more care thou keepest them, and to thy most griefe thou must leaue them (which last approueth that they are not thine as thou reputest them thine; for, thou must leaue them, and they will leaue thee, whether thou wilt or not) yet if in the meane time thou vse not thy possessions and wealth, to the good of Gods chil∣dren (howsoeuer thou dispose them to be inioyed after thy death) it wil

not profit thee, giue them to whom, or to what vse thou wilt; for, if thou labor not in thy life time, to be assured, that thy name is written in the booke of life, good deedes to be done by a deputie after thy death cannot auayle thee: while therefore thou hast time, doe good; and while thou hast power ouer the lands and goods that God hath lent thee, to be vsed by thee, to Gods glory, and comfort of his needy members. Leaue not that duty (re∣quired euen of thy selfe) to be per∣formed thou knowest not by whom after thy death.

Rich men must answere according as they haue receiued and bestowed.

HAst thou many talents? put them to good vse, and thou

shalt haue a good reward; for, if he that receiued but one talent, was cast into vtter darkenes, for not ap∣plying it to the good of Gods chil∣dren, what will become of them, that haue great possessions, and ma∣ny talents of siluer and gold, layd vp in their chests, doing no good with them to the poore children of God, when they shall suddainly be called, before the high and se∣uere Iudge? Will their answere be sufficient to say, I haue appointed mine heire to giue such and such lands; and mine executor such and such Legacies, to good and pious vses? But, may it not to be said ra∣ther vnto him, Thou foole, couldest not thou thy selfe haue done it better in thy life time, and not to haue left the doing of it in trust to an vncertaine Attorny after thy death, who is as mortal as thy selfe?

The cause why rich men will not part with any their wealth before they dye.

THou mayst say (as many men thinke) if I should giue, or dispose my lands or goods, while I am in perfect headth, how could I maintaine mine estate, according to my ranke? I was the Son of a wor∣shipfull or honorable Father, whose lands descended vnto me, 〈…〉〈…〉 I not to make the best of it, and in∣crease it if I can? Why should I giue away that, that my father left me? Sayes another, I haue posses∣sions, indeed, which I haue pur∣chased, as mine owne proper inhe∣ritance; wherin who can pretend interest but my selfe? Should I for∣got that which I haue dearely paid for to them that I know not?

Men ought not to be prodigall in giuing away their goods.

IT is not meant that any man should be prodigall, and con∣sume the inheritance of a Father (though many haue wantonly con∣sumed honorable and inferior estats, to their dishonour, and shame, without doing that which God requireth of all men to be done, to his glory, and their owne future assured comfort.) Neither is it vn∣lawfull for any man to purchace, so it be by his mony lawfully gotten. But neither he that hath it by des∣cent, nor he that doth purchace pos∣sessions, but is bound both to lend, and to giue, especially, to the nee∣die members of Christ. But thou wilt say, who are they? how shall I know them? Surely they that beare

but the outward image of Christs humanity, must be supposed to be of the number of them, to whom thou oughtest to doe good, for if thou giue to any poore man, whose heart thou knowest not, if thou doe it in the name of one of the mem∣bers of Christ (though he be not) thy worke is accepted of God, as done to himselfe. And thou shalt not thereby diminish but procure a blessing, vpon the rest of thy lands, and goods; for, God hath promis'd it.

Euery man is but a steward vnder God of his lands and goods.

ANd deceiue not thy selfe, but know, that though thy pos∣sessiōs came by descent or purchace, and thy goods by gift, or by thine owne industrie; thou art but

steward of them vnder God, to feed the hungry, to clothe the na∣ked, to lend vnto, and to releeue the poore. And not to conuert them, totally (as most men doe) to thine owne priuate pleasures, or worldly profits. Say not with Nabal, what is Dauid, or who is the Sonne of I∣shai? who are the children of God, that I should giue, or lend them my siluer, and gold, my bread or my vi∣ctualls, that J haue prouided for mine own children, my seruants and friends? Shall I giue it to beggers, or lend my monie to poore snakes, that will neuer pay me againe?

Some rich men seeme to loath the Poore.

IT grieueth such Nabals indeed to look vpon the poore, but with disdaine, much lesse to giue or lend

vnto them, wherewith to releeue and comfort them: And yet they thinke God loueth them deare∣ly, because, he heapes vpon them daily, more and more, this worlds Mammon, yet care not for the poore, like Iudas that bare the bag. Therefore cry the poore vnto the Lord, against such hard, stonie, and couetous hearted miserable rich men: And the Lord heareth in heauen, and will reward them as they reward the poore; for, as the poore cry, and the rich will not heare them; so shall the rich cry and the Lord will not answere them; and hence it comes, that Christ him∣selfe affirmes it to be as hard a thing for a rich man to enter into the Kingdome of Heauen, as for a Ca∣mel to go through the eye of a needle: this is no skarre-crow?

Why there are poore and rich in the world.

HOw can these men set their houses in order before they dye, when their hearts are harde∣ned and out of order while they liue, nothing regarding Christ, in his members? There shalbe euer some poore in the land, saith Moses: And Christ saith, the poore shall you alwayes haue with you. And why? only to try the charity of the rich: If you releeue them, you re∣leeue Christ in them; If you afflict them, Christ is afflicted by you in them.

What reward they shall haue that helpe the poore mem∣bers of Christ.

GOd will repay, whatsoeuer man giueth, or lendeth vnto

his distressed members: Giue, there∣fore, to him that asketh, and from him that would borrow turne not away; And, your reward shalbe great, And ye shalbe called the chil∣dren of the most high. Yet, not∣withstanding this assured reward, and this most glorious title. What say the rich to the poore, that begge or would borrow? This is no gi∣uing age, and worse of lending. The time indeed, is in euery string out of tune; harpe where a man will, or can, he shall find a most harsh discord, and all out of order in poore and rich, the poore will not worke, and the rich will not giue. And now, begins the Lord to see whether it wil be brought into bet∣ter order by his fauourable cha∣stisements, the body is sicke and the members droope, and drop away, and yet are men slacke to set their

houses, much lesse their soules in order before they dye.

Men seeke to runne from death, but carry the infection of sinne with them.

MEn that are affraid to stand the aduenture of the dissolu∣tion or their bodies at home are fled, to hide themselues from Gods correcting rod. Let them bewa••e, that they carry not with them, a more pestilent infection, in their soules, than they seeke to escape in their bodies.

Some aduenture their soules where they dare not aduenture their bodies.

IT is strange that many men, that are valorous and aduenturous,

that for the getting of a little muc•• of the world, will aduenture their soules; and yet of so faithlesse, feare∣full and cowardly hearts, as they will not aduenture their bodies, in the place where they haue laid their soules already to pawne.

Death finds men euery where.

DIscretion, indeed, it is to auoid infection of the body. But, he that seekes to saue his life may lose it; and he that flies farthest off may find death as neere him, as at his owne house when he returns; for he that flyes, in a desperate di∣strust of Gods power, prouidence, and protection, may preuent the danger, but assuredly as great a danger attends him yet, if he seek to auoid it in the faith and feare of God, in hearty prayer, referring

himselfe to the will of God, for his dissolution, or preseruation; whe∣ther he liue or die he is safe, and more happy in his death (being the Lords) than ten thousand that re∣maine (out of order) aliue, abroad, or at home.

The loue of this world make men feare death.

BVt what makes men chiefely to flye death? only, the loue of the world, and the glory and riches thereof, because these in the vaine conceit of themselues are most hap∣py of all men, and so they are repu∣ted, (but only of the worldly min∣ded) because, God suffers them to grow great, and rich, and glorious, and full of the meanes, to make them to thinke themselues the deare children of God: blessing them∣selues

in the increase of their riches, and therfore, is the very name of death bitter vnto them. Who then dares say vnto such a great man in these dayes as Esay did to Heze∣kiah; Set thy house in order for thou shalt dye? would he not spew such a plaine dealing friend, for euer, out of his good conceit?

Riches make the better man.

TAke heede whosoeuer thou art that trustest too much to thy riches, and thinke not thy selfe the better man, because thou carriest a heauier burden of wealth than thy neighbor doth, an honest poor man: who hath that simple title only.

Why rich men are called good men.

BVt thou that art rich indeed, hast the reputation of a Good man.

Why a good man? because thou art a rich man; and a man will take thy band, for a hundred pounds, be∣fore thy neighbours for a hundred pence. Why? because thou art a good man? no but of great estate? and that is thy goodnes: thy neigh∣bour, an honest poore man, and that is his greatnes and goodnes, whose word to his power may be as good as thy band.

A good man will doe good with his goodnesse.

BVt if thou be so good a man doe good with thy goodnesse, which is thy riches, while thou art aliue, and leaue not thy goodnesse, behind thee, and to carry none with thee: for if thy goodnesse consist in ri∣ches only, thou must leaue it, and it thee; and will such a good man,

thinke to enter into the Kingdome of Heauen hardly?

A rich man be he neuer so wicked hath the title of a good man.

IT is a strange attribute giuen to euery rich man; O he is a good man, if he haue wealth in abun∣dance, let him be Vsurer, Extortio∣ner, Briber, Iew, or Atheist, he is a good man, euery man will lend v∣pon his band, and trust him vpon his word, though he be neuer so ve∣ry an infidell. And indeed, it is but in shew (for the most part) that one man doth trust another, doth any man trust another in these dayes, because he is an honest man? some worthy rich and honorable men I acknowledge doe good to ho∣nest men, thinking them honest men, and true members of Christ.

But that man that hath a purse to repay, and to lend to him againe, that hath lent him, is the worlds good man. And thus goes the cur∣rent of worldly good men. And these are the men that as they haue the glory of the world, so they seeke againe to glorifye the world, by their glorious posterities, for whose aduancement, and to purchase vnto themselues, the reputation of being very (but worldly) wise men in outstripping others, in getting (let the meanes be right or wrong) ap∣plying all their wits, studies, and endeuours, to become rich in the superlatiue degree, to make their names, their houses, their heires, great and greater then the greatest of their neighbors, forgetting them∣selues, what they were, what they are, and what they shalbe without repentance, and setting their houses,

soules and bodies in godly order, before they dye miserable in the highest degree.

Pride and couetousnesse, rootes of many vices.

THou art famous for thy wealth, and glorious in thy great pos∣sessions, but be neither the more proud, nor the more couetous, two rancke rootes, whence doe spring all the vices, that disorder both the houses, of thy soule, and body. Looke rather a little backe, to the place from whence thou camest, and consider what thou broughtest into the world with thee. Brough∣test thou either siluer or gold, lands or goods? In what garments camest thou into the world?

Considerations fit for all men.

IF thou hadst brought any of these things into the world with thee, and couldest carry them a∣gaine out of the world with thee, thou mightest indeed, then, in some sort repute them thine; yet but in a sort, for as thy body is subiect to death, to corruption, and rottenesse, so are thy lands and goods, thy sil∣uer, thy gold, and goodliest gar∣ments subiect to the like consump∣tion: But remember thou camest out of the place of darkenes; clo∣thed in bloud, which was also thy food, wherewith thou wert sustai∣ned in life, before thou camest into the light. Thou haddest no other garment, though thou be since wa∣shed and outwardly purified and become neate, and clad with costly

attire, whereof thou needest not boast, nor wax proud, be thy rai∣ments neuer so rich in cost, or co∣lour, they are but the fragments of the raggs of Adams figge leaues, to couer thy nakednesse, as he did. And if thou consider wel thine owne na∣kednesse; thou maist rather be a∣shamed, than to be proud of thine apparell, be whatsoeuer thou art man or woman: For if it were not a shame, to haue thy nakednesse seene, there needed no such costly attire to couer it; and yet such is the boldnesse of some (impudent) wo∣men, that they are not ashamed to lay out their nakednesse, in an vn∣seemely manner, as if they should say (as they doe in silence) heere is ware to be sold, come and buy for your lust, or borrow for your loue.

Men and women, be they now, neuer so proud and vaineglorious,

of their dainty feature and beauty, they came but out of a den of darke∣nesse; and to a place of darkenesse they must returne, and haue no cer∣tainty, how long they shall liue heere be they neuer so lusty and strong, neuer so faire and amiable. And yet doe not only not seeke to set their bodies and soules in order, but disorder them euery day.

Few come to their inheritance vnder twenty one yeares.

IT was many yeares after thou camest into the world before thou didst enioy thy freedome, neere a third part of the time of mans life limited by Dauid, which few attaine vnto. And therfore thou knowest not, how soone thou shalt be taken from thy possessions, thy goods and dearest worldly delights,

whilst thou hast time, therfore; set thy selfe, thy soule and thy body, lands and goods, (which are meant by thy house) in order, knowing that thou must dye, and knowest not when, where, nor how.

We must remember that we must dye and come to iudgement.

LOoke before thee, to the place whither thou goest, and forget it not, let not thy glory, & greatnes cause thee to forget, that thou shalt dye and come to iudgment. And al∣though thou camest into the world with the breath of life; thou shalt returne without it, yet not actiuely, for thou shalt become, as a meere lumpe of earth without power or vigor in thy selfe to moue; but be moued at the pleasure of others. And here must thou cast off thy

glorious garments, not as the Eagle casts his bill, or the Serpent his skin, to be reuested with them, but in stead of them, thou must be con∣tent, and be beholden to thy friends to afford thee a silly sheet, to put thy naked carkasse in.

Men must fors••ke all, when death comes.

THen must thou leaue behind thee thy louing wife, thy dearest children, and best friends, thy rich possessions, thy gold and siluer, and what thou esteemedst most preci∣ous: And then a little length and bredth of land (which may be cast vp by inches, wil serue thee in stead of many honors, manors, forrests, parkes, &c. which could hardly be numbred by acres) will serue thee for thy fairest chamber. And insteed

of thy siluer & gold, wherwith thou couldst neuer be satisfied, thou shalt haue earth thy mouth & belly full: and in stead of thine attēdants, men seruants, maid seruants, &c. thou shalt haue for thine attendants, Iobs sisters & brothers, wormes to at∣tend and affect thee (euen as friends affect friends, as long as they can be each to other friendly) So as long as the wormes can find in thy dead flesh, wheron to feede, they wilbe thy companions: But when the sub∣stance of thy body is spent, they will leaue thy bare bones, to thy mother, Rottenesse; the end of all flesh. And therefore set thine house in order: for this must be the cer∣taine end of thine vncertaine mor∣tall life.

Many perplexe themselues to make them they know not rich.

MAke not thy selfe more mise∣rable, (then) by striuing to aduance thy posterity to greatnesse, and so expose thy selfe to the losse of heauen. And flatter not thy selfe, with a vaine conceit; that it is thy glory to get riches and possessions for thy children, with the losse of an eternall inheritance to thy selfe▪

Who are chiefly to be cared for, and how far.

THou art no further bound, than to haue a fatherly care of thy family; Among the rest, thy wife and children, are most to be respe∣cted, for whom thou oughtest to prouide things necessary, to main∣taine,

and to sustaine them other∣wise indeed thou art to be condem∣ned as an vnbeleeuer: But to couet and to vse forbidden, nay, too soli∣citous meanes to make thy children great, or thy friends after thee rich, is not commanded but forbidden.

Many seeke to secure their posteri∣ties in their possession, more than their owne assu∣rance of heauen.

MAny seeke to purchace, and to set and settle lands, as sure∣ly as can be deuised, by grauest counsell, for the more security of their children after their death, to the end they should remaine, in their names, from one generation to another, (and lawfull) yet not laudable retaining least assurance, or security (in the meane time) vnto

themselues, of an inheritance im∣mortall, after their deaths): Not∣withstanding their great and spaci∣ous possessions here, which were a good meane, to enable a man to doe the works of charity commanded by God, lawfully gotten, which the poore haue not.

Euill gotten goods seldome conti∣nue to many generations.

IF they haue been ill gotten, or ill kept, they seldome continue to the third generation, sometimes not to the second: And yet many men couet in their worldly wise∣dome, to pre••ent (if it were pos∣sible) the very counsel of God him∣selfe, by limiting and entailing, their lands and possessions some∣times, to ten s••cceeding generati∣ons; intending to perpetualize their

names and estates, to the end of the world: And yet it is seene and dai∣ly obserued, that as humane poli∣cy hath found out this vncertaine deuice of limiting their possessions, to such as perchance may be vn∣borne a hundred yeares after such a deuice is made: So like policy hath found out a meane to frustrate the same, euen by the same Law by which it was (in conceit) made strong and irreuocable: And some∣times, God in his wisedome and se∣cret iudgement, alters and turnes the deuices of men cleane contrary to their intentions.

God disposeth of all earthly inheritance.

WHen Ioseph••, intended to haue preferred Manasses his first borne, (to whom (by

course of inheritance) the first place belong'd) before Ephraim his secōd sonne: God so directed the heart▪ and the hand of Iaakob in blessing▪ them (which then had great force, working with the will of God) he preferred Ephraim his second be∣fore Manasses the first borne. So God gaue Isaaks inheritance, to Iaakob the younger before Esau the the elder, shewing how vncertaine, the issue is, of the purpose of man, touching the making of his heire, though it be a part of the setting of thy house in order before thou dye.

No counsell against the Lord.

THere is no counsell, against o•• without the Lord; man may purpose this or that child shalbe his heire, and inherite his Land: or this or that friend shall enioy his

goods; but the disposition is in God▪ who alters the purpose of man euen as he will: to shew that the wisedome of man is indeed but foolishnesse, without God.

How men ought to guide their affections in preferring their children or friends.

IT is not yet vnlawfull for men to respect one sonne, or one child, or one friend, before and aboue an∣other; and to haue a desire to pre∣ferre one before another, to enioy their Lands, and goods after them: So they respect the preferring the glory of God (and that with pray∣er) before their owne naturall affe∣ction: Namely where they find one more inclinable to vertue, to the feare and seruice of God, than ano∣ther: to preferre such before them

that haue only naturall endowmēts as feature, as beauty, priority of birth, wit, and comlinesse (like Ab∣salom;) and meere carnall inclina∣tions: for the more fauour, fathers shew, and the more meanes, they heape vpon such in making them great or rich, the more they will run into riot (as is obserued in too many, in this corrupt age) which breeds scādal, to the father in so dis∣posing his wealth (when he is in his graue:) And the more dishonor vn∣to God, that lent the meanes, and argues no direct setting of his house in a Christian order before he dyed.

Many rather couet to aduance their posterities to wealth here, than themselues to glory heereafter.

MANY men plainely shew, that they loue the world,

their vncertaine posterity, and their owne vaine glory, more deerely, than they loue their owne soules: By so abundantly prouiding, to make their posterity great & them∣selues famous (some rather infa∣mous) after their deaths.

Can a man be thought to loue his owne soule, when he aduentures it in getting superfluous, and for∣bidden meanes, to inrich, and to make them great, whom he knowes not whether, they wilbe good, or euill? And to that vncertaine end, to hoord vp, and to keep riches, doing good to none, vntill they must needes leaue them?

Esau more to be excused than some miserable rich men.

ESau sold his birth right, in∣deed for a messe of potage, only

to refresh the necessity of his fain∣ting spirit, and is more to be excu∣sed, than they that sell their soules (more precious, than all the King∣domes, that Sathan tempted Christ withall) for the superfluous aduāce∣ment of them, whom they truly know not: And yet when they haue gotten much, and disposed it to whom they list, before they dye, they are farre from the setting of their houses, much lesse of their souls in good order before they die.

Jt is lawfull to possesse lands and goods.

IT is not denied, neither doth any scripture inhibite men to haue and enioy possessions, lands and goods, be they by descent, gift or purchace, and to leaue them to their children: For God hath from the

beginning, lent these inferior things of the earth, to the sonnes of men: and alloweth the vse of them law∣fully gotten, so they be godly vsed and rightly disposed: for he that disposeth them without good war∣rant, runs before the counsell of of God: as (in worldly wisedome, or vaineglorious desires) many doe, to impious and vngodly vses while they liue, setting neither house, nor heart, nor soule, nor body in order before they dye.

Many neuer thinke of Death till they be sicke.

AND when the summons of death, beginne to seize vpon them, then they beginne to bestirre them saying, (as some haue done) and must I dye? making an vnwil∣ling will, giuing and bequeathing,

what they could no longer keepe. Yet when a mans will is made, and all things disposed, if he can get but a little breathing time, a yeare, or two, ten or more; they to whom he hath assigned his lands and be∣queathed his goods, shalbe neuer the better for his gifts vntill he die, and that (were it possible) not till doomes day. And they that would haue seemed to haue mourned at his funerall, for the losse of so good a benefactor, will turne their mour∣ning (which should haue been for his death) into sorrow and sadnesse, for the recouery of his health; and will be euen sick to thinke, they shalbe longer preuented (by his re∣couery) of that they were in hope presently to haue enioyed.

Jf men could see the fruits of their gifts in their posterities, in their graues they would repent that euer they were rich.

HE that flatters not himselfe, in the greatnesse of his means to 〈◊〉〈◊〉 what fame will flie of him, when he is dead for his bounty, di∣stributed (not to the needy mem∣bers of Christ) when he was aliue; if he could but looke out of his graue and see the gallants that he hath made to ruffle in their riot, and lasciuiously (commonly) to con∣sume what he so long and labori∣ously scraped together, he would wish himselfe, rather to haue been a man of farre inferior meanes, than to haue been the meanes to increase the sinne of them whom he seemed

to loue, and would no doubt haue been more carefull in setting his house, his soule, his body, conscience and affections, in better order, than he had done, by giuing it rather to the poore.

Delay not to set thy life, lands and goods, in order.

BE wise therfore thou that hast houses, lands, possessions, and much goods to dispose; Set them in order in time, and obserue well how, and to whom, and to what vses, thou meanest to dispose them, and delay not, till thou be sick: For thou knowest not, when, nor where, nor how, thou shalt end thy life; and thinke not that the abrupt making of thy will, can bring a di∣sordered house suddainly into such order, as God requireth: while thou

art therfore in thy perfect health, set thy house in order, against the time of thine vncertaine death; and see thou haue well gotten, that which thou hast heaped together: and if thy conscience (strictly examined) tell thee, that thou hast gotten any part of it by wrong, shew thy selfe a good Zacheus, restore it foure∣fold, before thou dye, that thou maist dye in the fauour of God in Christ, otherwise it had been better for thee to haue dyed a begger.

Fit euery man to make their wills.

IT is a very religious and Chri∣stian duty, in euery man posses∣sing any lands or goods in the world, to make his will: and to settle his estate in good order (be it neuer so meane;) before he dye: which is in part meant by Gods

command, to set thy house in or∣der, namely thy houshold, lands, and goods: but that is not all the order∣ly setling of thy house before thou dye.

Whereof a family consisteth.

A Houshold or family consi∣steth of husband and wife, parents and children, master and seruants; among whom, if a godly order be not set, continued, and kept before thou be constrained, through sicknesse, to make thy will, thou wilt hardly set it in order be∣fore thou dye.

How a family ought to be ordered.

IF loue and amity haue not been, and maintained in the feare of God, between man and wife: If pa∣rents haue not instructed their chil∣dren,

in the knowledge of & exerci∣sed them in the true seruice of God, if children haue not obeyed their parents; if masters haue not wisely gouerned their seruants, giuing them their salaries and necessaries; if ser∣uants haue not done their duties, faithfully, to their masters; and all mutually together; and sometimes man and wife in priuate, serued the Lord in faithfull prayer, during their perfect healths, that house is out of order, head and members, and cannot in a moment, by a will, written in an houre or two be brought into order. Therefore de∣ceiue not thy selfe, by delaying to set thy house in order, and euery part and person thereof; and thinke it not sufficient, to settle thy worldly goods and lands, by thy last will, (as thou dost imagine thou hast made thy will) for whether thou

dispose thy lands, or giue thy goods while thou art aliue; neither shall thy lands, nor goods want owners, when thou art dead.

Parents ought to prouide for their children, the chiefe hope of children.

IT is a duty also ioyned with a care in parents, to lay vp, and pro∣uide for their children: and a father∣ly dutie it is, and a duty that chil∣dren (for the most part) take grea∣ter hold of, than of care to performe their duties to their parents. And therefore it is hard to iudge, whe∣ther he that layes vp little, and giues only education vnto his children, to liue futurely by some lawfull cal∣ling; or he that is solicitous, and ouer-carefull to prouide, for the present maintenance of his children

in idlenesse, before, and in wan∣tonesse (through the hope of great portions) after his death, be most to be condemned: if the 〈◊〉〈◊〉 be not more blameable, he is more super∣stitious than the former: too much care argues least faith.

He that cares not for his family, i•• an infidel, and he that is too solicitous for them is no lesse.

HE shewes not himselfe a Chri∣stian in deed, that cares not for his family, but spends his time in idlenesse, and his meanes in vn∣thriftinesse, but rather an infidel: But he that exceeds in coueting, (which in it selfe is sinne) and striues against the streame of Gods dire∣ction, getting by right or wrong, spending superfluously, vpon his fa∣mily,

or hoording and laying vp for his posterity, (as is said before) hauing little, or no regard, to help, releeue and comfort the poore; that haue an interest in the super∣fluity of his abundance; as if the Lord could not prouide for his chil∣dren, (if they feare and serue God) aswell, as he hath done for himselfe; this man shewes himselfe, as neere an infidel, as the former.

Parents should leaue behind them good examples, for their children to imitate.

THE best portion thou canst leaue behind thee, is a mani∣fest example, and paterne of a godly life for thy children and friends to imitate; and to giue them (if con∣ueniently nothing else) some neces∣sary manuall trade or lawfull pro∣fession,

to liue by when thou art dead.

Great patrimonies often∣times soone spent.

IF thou haue lands and possessi∣ons, and great stocks of money, to leaue to thy children, thou thin∣kest them richly prouided for, and thy house in good order: and yet we see, many times, that the great patrimonies, and portions left by carefull Fathers to their children; consumed and riotously spent be∣fore their parents be halfe consu∣med in their graues: which might be some cause, to restraine fathers from being too solicitous, superflu∣ously to enrich their children; seeing so many examples of the euill suc∣cesse of other mens care.

The best portions fathers can leaue their children.

IF thou therfore haue possessions, lands or goods, to leaue to thy children, season them while thou liuest, as much as is in thee, both by paines, practice and prayer, in the true knowledge of faith and o∣bedience to God in Christ, and then if they abuse what thou leauest them; thou hast discharged the part of a religious, and carefull father: And so shall the disorderly consu∣ming or abusing of them, light vpon their owne heads, pouerty and mi∣sery, fit rewards for the riotous.

Possessions and wealth without wisedome hurt posterities.

RIches and reuenewes, are in∣deed the good blessings of God, and necessary means to shew bounty and liberality to them that haue need; but if wisedome be not ioyned with the riches and posses∣sions, thou leauest behind thee, if the feare of God guide them not, in the godly vse, and preuent the vn∣godly abuse of them, it had been better for thee, to haue died with∣out being owner of them; and better for thy children, that they had none of them at all, for when children, destitute of vnderstanding, smell the sauour of rich possessions, or great portions, assured them after their parents death, it infects their minds, as the pestilence (which

sheweth it selfe by the tokens:) so this infection doth by the appa∣rent marks of insolencie, pride and a very noisome swarme of impious vices wherby God is dishonored; the simple seduced, the godly abu∣sed, and the vulgar likwise infected.

Fit for parents to conceale what they meane to leaue their children.

ANd therefore discreet parents will conceale their purpose of disposing their lands, and giuing their goods, and keep the know∣ledge of what they haue from their children, as they will keep gunpowder from the fire; for as a a sparke will set the whole into a flame suddainly, so let a father once inkindle hope in a disorderly sonne, and it shall set all his vngodly de∣sires

on fire, which will hardly be extinguished, till (comming to his hands) all be speedily consumed.

Not so to respect posterities, as to neglect the members of Christ.

ANd therefore it behoueth thee not so to respect thy posteri∣ty, as by their greatnesse expected, to make them more proud and wic∣ked in present: Nor so to regard to benefit thy friends, as to neglect the poore children of God: For (as hath been said before) thou art but a steward of that thou hast; and therefore, if thou giue the chil∣drens bread, (which are the distres∣sed members of Christ) and be∣stowest it to superfluous vses; re∣member the vniust steward, being called to an accompt, as thou must be thou knowest not how soone,

and thinke before-hand how thou canst answere it.

As all men are stewards, so they must thinke of their accompt.

IT wilbe required of thee, how thou hast bestowed thy masters goods, the goods that God, (the great master of the family) hath put into thy hands to giue euery of his seruants his due portion out of it: If thou say (as he knoweth thou hast done) I haue maintained my wife with some part of the goods thou gauest me, according to the best fashions the time afforded; I haue according to my calling, fur∣nished my table; inuiting my friends to be partakers with mee with part; I attired my children, and brought them vp, as became the children of a father of my reputation; I built

me a faire and chargeable house, with complete furniture within and without; I haue purchased lands, for my children, after mee; Some gold and siluer, plate, &c. I haue disposed, and giuen to my friends before I dyed.

Many idle expences wilbe disal∣lowed at the great Audite.

HEre is a large bil and of diuers particulars, too great (it is to be feared,) to be allowed, at that great and generall audit: for the Au∣ditor is iust, he will allow only ne∣cessaries, but as for superfluous charges, he will disallow, so wilt thou be found, charged to answere, what thou hast vnnecessarily spent.

Duties required of euery man, to haue alwayes, his house, his soule and body in order of most men omitted.

HE gaue thee in charge indeed, (as before is remembred) that thou shouldest prouide for thy fa∣mily, thy wife, children and ser∣uants; but remember withall thou wert commanded, to feed the hun∣gry, to cloth the naked, and distres∣sed widowes, whom thou hast neg∣lected, for the pride of thy wife▪ whom thou mightest haue come∣ly and decently attired, and yet clo∣thed the desolate widowes also: Thou mightest haue plentifully fur∣nished thy Table, and vsed thy meats, and drinkes with thy friends, in the feare of God with thanks, yet not to eate thy m••rsells alone,

with thy friends, that would re∣quire thee with the like; but that the poore; the fatherlesse, the widow, and the hungry, should haue been partakers with thee: Thou mightest haue competently clothed thy chil∣dren, and yet haue couered the na∣ked too, though but with the cast raggs of thy children, if thou woul∣dest bestow no better on them: Thou mightest haue builded thee a competent house for thy selfe and family, to haue liued and lodged in▪ and haue reserued one poore houell for the harbounlesse members of Christ, to haue had shelter in; and not to passe by and see them lye without doores, like forlorne beasts.

The poore members of Christ haue right to a part of euery rich mans goods.

THou mightest lawfully haue purchased land for thy chil∣dren; yet mightest thou haue al∣lowed some part (with Ananias and Saphira) to haue releeued the needy, that haue no earthly portion: Thou mightest haue giuen and be∣queathed thy siluer and gold, which thou keptst in thy chests, to thy children and friends, and not haue forgotten, that thou hast giuen that, whereunto (as touching a part) Christ in his members had right.

A house disordered in a mans life can hardly be left in order when he dyes.

HOw wilt thou answere the o∣mission, of all these precisely

required duties, and thy superflu∣ous expence, bestowed vpon thy selfe and thine: Is it possible that a house, thus d••sorderly guided, euen to th•• last can be set in order before a man dye? though the law, can find no fault, or flaw in the orderly conueyance of thy lands, nor with thy last will: yet there is a law that requires charity and mercy, that will condemne thee, to be a steward to be bound hand and foote, and to be cast into vtter darkenesse.

Redeeme the time.

REdeeme thou therfore the time, whosoeuer thou art that liuest▪ set thy house in order, it is yet time, if thou haue but the will though preuented of the deed, doe thine en∣deauour and it shalbe accepted ne∣uer too late to amend.

How to set thy house in order.

SET thy house in the true feare and seruice of God, from thy selfe the head to thy meanest ser∣uant, be moderate in attiring thy wife, she will accept it, if she be modest: educate thy children in o∣bedience to God, so shall they not offend thee: couer the naked.

The poore are the bests guests a rich man can entertaine.

LEt the poorest children of God be some times as the fruitfull vines about thy house, and as oliue branches round about thy table: Thou shalt find them in the end most beneficiall guests, that thou shalt entertaine either to meate, or ••arbor: for thou dost not so much

feed and clothe, and lodge them, as Christ himselfe in them, who is heere amongst vs, poore, naked, sick, hungry, in prison, thirsty, harbor∣lesse and miserable, and woe be to the rich, that see him and shew him no compassion.

The rich ought to haue respect to the poore.

HOw can they that haue riches in abundance, food plenti∣full, apparell superfluous, gold and siluer, and all that their hearts can desire (and more, if religious reason were ruler) passe by, and see a poore, naked, hungry, and (as it were) a starued Christian: and not to be moued with compassion, especially yong forsaken children, and old and impotent men and women? As for the sturdy counterfeits, and idle

striplings able for seruice, let their reward be the whip. And vntil thou begin to sauour of this righteous course, to guide thy house aright, doe else what thou wilt in giuing and bequeathing, thy house will not be set in order when thou dyest, which will be a fearefull end.

Thus much concerning the set∣ting of thy domestike estate in or∣der, it may not be vnnecessary to examine the house of thy soule, the body and the members thereof.

Touching thy body, the house of thy soule.

I Haue before spoken of thy set∣ting of thy worldly estate and domestike family, lands and goods, in order before thou dye.

The chiefe care ought to be to set and keep the house of the soule the body in order.

IT is fit to consider▪ how to set thy corporall house, which is the habitatio•• of thy s••u••e, the senses and members of the s••m••, in order: And that aboue and before the dis∣posing of thy worldly estate: For, as the bo•••• is m••re worth th••n rai∣ment, of more value than possessi∣ons, siluer or gold; so is the well ordering of the same to be prefer∣red before all that thou enioyest, or canst enioy in the world.

Wherein the well-being of the soule consisteth.

THe well-being of the soule, which is the principall part

of thee, consisteth in the right go∣uernment of thy body, and bodily members▪ for if thy carnall mem∣bers and corporall senses, haue been or are defiled with the vanities, whereunto they are particularly in∣clined, thy soule which lodgeth in it, cannot be but also infected and polluted; and therefore, oughtest thou to h••ue an especiall regard, to the well-ordering of thy corporall parts.

Many dwell in faire houses that haue fowle bodies and soules.

THou dwellest, it may be, in a house of ingenious architect, adorned within and without, with sundry varieties, to delight thine eye thine eare, and all the senses of thy body, as many▪ (in deed, or in desire, it may be) as Salomon had;

superfluous to name, more super∣fluous to couet, when yet (it may be) the house wherein thy soule li∣ueth, (and without whom thou canst not liue) though it be out∣wardly adorned with most costly attire, like a painted sepulcher, is of it selfe, and through thine abusing it, and the members of it, a poore weake, and tottering building, see∣ming outwardly beautifull, yet (a∣las) vnder most glorious and rich couerings, most ragged, rent and rotten, wether beaten and deformed through the tempests of thy blu∣sterous tongue, the extrauagancy of thy polluted eyes, and the vnruli∣nesse of the rest of thy senses, bea∣ting vpon thy poore soule, that dwelleth in this fraile body of thine, with restles vngodly stormes of forbidden vaulties, that bring the whole house out of order.

We must examine how we haue vsed or abused our senses and members of our bodies.

ANd for as much as the head, the principall part of this weake building, is the place wherin the chiefe organs, and instruments of speaking, hearing, seeing, smel∣ling, tasting and eating, doe con∣sist; examine first how thou hast kept these in order; and whether thou haue formerly giuen them the reines of licentious liberty, to follow the vanities, whereunto na∣turally they are seuerally inclined: If so, then is this thy whole house vtterly out of order: and meerly de∣formed, being by creation, free from any actuall pollution, or corporall blemish or defect, a most comely,

and beautifull building, complete and vniforme in euery part, from the meanest to the most eminent member.

Our bodies are compleat and beautifull houses.

OBserue from the sole of thy foote, to the very haire of thy head, and see whether thou couldest imagine, to place any member in better order than God hath placed them, for in a perfect body there is no defect in any part, though ma∣ny times blemished by abuse of the members and senses.

How our bodies are blemished.

THe head it selfe, the guide and gouernour of all the rest, is of∣tentimes disordered and euen infa∣tuated

by drunkenesse, the face dis∣figured, the eyes bleared and blin∣ded, the feete gouted, and many times the whole body dropsied through the abuse of the senses, and brought all out of order, being the very temple of God, and wherein the soule dwelleth, thy most preci∣ous part bought with no lesse a price than the very bloud of the Sonne of God Iesus Christ.

A man can neuer dye in hope, that hath to the end defi∣led his body.

HOw then can a man, whose body and members are thus de∣filed, and made as it were a den of detestable vncleanesse, grieuing the spirit that dwelleth in it, without re∣formation, dye in any hope of fu∣ture happinesse? though he doe set

a faire formall face, vpon the setting of his domestike estate in some or∣der by a silly will, before he dyes; and to leaue the body, the house of his soule, and his soule it selfe, in so manifest a danger? For the su∣perficial disposing and bequeathing of his domesticke estate, and to leaue his better part out of order, is but as a pharisaicall washing of the outside of the cup, leauing it filthy and foule within.

It is a manifest argument, that the partie who hath the sore brea∣king out in his body, as Hezekiah had, and the tokens appeare, as they commonly doe, hath the plague, and is vnlike to escape death.

Signes that a mans house, body and soule are out of order.

SO manifest it is, that he that aboundeth in corruption and the filth of his heart, breaketh forth and sheweth it selfe, by his disor∣derly and dissolute conuersation; by his inordinate walking; by the pro∣phanesse of his speech; by the wan∣tonesse of his eyes; by lending his eares with delight to vngodly dis∣courses; by the pollution of his hands; and by the swiftnesse of his feete to follow vanities; that he is full of spirituall pestilence, and car∣nall contagion; Altogether vnfit and vnable, to set either his domesticke, or the house of his soule in order before he dye, without speedy re∣formation. A fearefull farewell, when he shalbe inforced to forsake

all his possessions, lands and goods, and his soule to leaue his body, and all out of order when he dyes.

It is a speciall duty for a man to haue all the parts and pow∣ers of his soule and bo∣dy alwayes in order.

IS it not therefore a chiefe part of thy duty, for the setting of thy house in order, according to Gods command, seriously to examine, how thou hast vsed or abused, thy body, the organs instruments and members of the same; and speedi∣ly to vse all possible holy art, and industry to reforme all thy defects? That thou maist with the more comfortable alacrity prepare thee, to that which thou canst not auoid, namely to dye, and to set all things

in order against the time.

And because the tongue in com∣monly, a most forward instrument to be a partie in euery action, it is fit, first of all, to call it to accompt.

The examination of the Tongue.

A hard taske to gouerne the tongue aright.

OF all other members, the tongue hath most need, to be kept in order, though it be a hard taske, being a member euen from the cradle accustomed, commonly, to offend both God and man.

The tongue (a wilde beast) needs to be kept from raunging.

EXamine therefore, how and in what order, thou hast vsed▪ or

abused thy tongue, a member of godly vse, yet often vngodlily vsed: God in his prouidence, when he created man, foresaw that the tōgue would be vnruly: and therefore (euen as wilde beasts are kept in, by hedges, pales, and strong fences lest they raunge abroad, so) hath God fenced the tongue with a pale of teeth, and hath left as it were a gate, to be opened and shut, at the plea∣sure of man, the mouth or lipps, which as long as they are kept close and shut, the tongue is inforced to silence; but open but that gap, the tongue hath liberty to walke.

The tongue cannot speake ex∣cept the lips open.

IT is the tongue alone that spea∣keth, but the tongue and lips together, if the lips open not and

shut, the tongue may moue, but can make no distinct sound: so the lips may open if the tongue will not moue, there proceeds no perfect voice: when they both agree, there proceeds speech, good or euill, as the heart within is prepared for, of the abundance of the heart the mouth speaketh.

If the heart be good the words cannot be euill.

IF the heart be good, the words of the mouth are seldome euill; if the heart be wicked, the words will sauour of euill: Cursing, swea∣ring, lying, blaspheming, backbi∣ting, slandering, and all words that may offend, proceed out of a prophane mouth; which if thou by examination findest (as thou canst not be ignorant,) thou hast great

cause, and (if thou be not partiall in flattering thy selfe) thou wilt vse all possible speedy meanes to re∣forme it.

The tongue cannot offend vnlesse thy lips consent.

SEt therefore a watch before thy mouth, and keep the doore of thy lipps for as long as thou h••st a care to keep thy lipps shut, thy tongue cannot offend: if thou open them, let it be to gl••rify God, for if thou long after life and to see good dayes, refraine thy tongue from euill▪ and thy lipps that they vtter no deceit.

The tongue often and many wayes abused.

ALas, what will become then of too many, that in buying

and selling, thinke that what they get by lying, swearing, and forswea∣ring is well gotten? And (though dangerous to speake) what may be thought of some Lawyers, that will striue with all their wit and elo∣quence, and vse their tongues, to maintaine and defend a cause which they know, in their owne con∣sciences to be false, & against truth, equity and iustice; and that for a fee, iustifying the wicked for a re∣ward, condemning the innocent in his righteous cause? do not such as men c••ll Knights of the post, for∣sweare themselues for a fee? God forbid, that men of that ranke and calling, as are eminent Lawyers (worthy members of the common-wealth) should debase themselues, and face out a falshood for truth for another man, for a little vanishing pelfe? though it be your profession

to aduocate for other men, and may lawfully take reward, beware, take no fee against the innocent, namely against him, that you know hath truth on his side; for you condemne thereby the righteous, and iustify the wicked.

The tongue is an excellent instru∣ment in the mouth of a wise and iust man.

THe tongue is a most excellēt in∣strument in the mouth of a per∣fect, wise and iust man, and is as a pestilent member, in the mouth of a Tertullus, which signifies a lyer and one declaring false things: as was that excellent Oratour, that falsly accused Paul, before Felix. It is not an excellent wit nor fluencie of the tongue (though they be excellent gifts of God) that shall excuse that

man, that by his wit and eloquence, ouerthroweth a cause against equi∣ty, yet I wish the practice were not so common to offend the God of truth, for which aswell the guitlesse as the guilty are oftētimes punished.

The tongue is a little member but most vnruly.

THe tongue is indeed a most vn∣ruly member (but a little one) yet boasteth in great things, and speaketh oftētimes against the grea∣test, vttering a world of wickednesse, defiling the whole body, through the wickednesse and filthy words pro∣ceeding from it, hardest of all other members to be tamed, harder than the fiercest beast, that liueth; which is tamed by the discretion and the wit of man; but the tongue can no man tame.

He is a wise and perfect man that can rule his owne tongue.

NO man indeed can tame the tongue of another, but a man of vnderstanding, guideth his owne tongue, and addeth knowledge vnto his lipps: He pondereth his words before he speaketh, and bridleth his tongue, and he is indeed, a per∣fect man that off••nds not with his tongue, though many vnseemely words may slip the lips (vnawares) of a right religious man: But a man whose tongue he hath accusto∣med to speake euill, to cursing, swearing, and filthy talking, cannot with the same tongue honour God, neither praise him, nor pray vnto him.

The tongues of the wicked are weapons of offences.

WHen power to doe open violence to another, is taken from the wicked, they haue no other weapon to offend their e∣nemy, than the tongue; and that they sharpen like a serpent: and by it, like venemous Adders, they spew out the poison that lurkes in their enuious hearts, lying in wait with their tongues, to backbite and slan∣der the innocent: Iniquity hath so couered their mouthes, as they can∣not but speake wickedly.

How to auoid a slande∣rous tongue.

IF thou wilt preuent the dan∣ger of an euill tongue in thy selfe,

meditate good things, seeke to ple∣nish thy heart, with holy thoughts, by hearing the word preached, and reading of it with vnderstanding and practice; so shall thy tongue sauour of the same, and if thou wilt auoid the slanderous tongue of an∣other, walke innocently: if yet it follow thee, sit downe by it, and take it as a crosse sent of God, for thy patience.

How to vse the tongue to profit.

SPeake therefore at all times, and in all companies, as in the pre∣sence and hearing of the great God of heauen and earth; speake as be∣commeth a sober man, a ciuill man, as a religious and faithfull Christian man, that thy words being seaso∣ned with the salt of grace, may be profitable also to others, for by thy

words thou maist disorder, and by thy words thou maist well order thy house.

The example of an euill tongue i•• parents, dangerous for their children and seruants.

IF thou leaue an euill and contagi∣ous sent behind thee by breathing out vngodlinesse cursing and bitter∣nesse, wherby thine owne house, thy wife, children, and family may be infected, and retaine thy filthy di∣sease when thou art dead; doe what otherwise thou canst doe, in setling thy lands and disposing thy goods, they may profit them, to whom thou leauest them, as touching their temporall estate: but as touching their well ordering in godlinesse, it shall hinder & preiudice them more than their patrimonies can aduance them.

An euill tongue is infectious.

AN euill tongue infecteth all that are neere it, if it haue its na•••• all course of talking: wherefore auoid such as delight their tongues in scur••ility and filthy communica∣••ion; and exhort thy children, ser∣uants and familiars, to vse their tongues, in praises of, and prayers to God, for to this end hath God giuen thee, and them tongues to speake; and be not like them that honour God with their lipps, and dishonour him with their conuer∣satio••s: It were better thou hadst no tongue at all, than to vse it to Gods dishonor, and to the hurt and ••••ander of his innocent children.

Froward language breeds strife.

BEware that thou stirre not vp quarrells and contentions, a∣mong thy neighbours by a peruerse tongue: froward language breeds strife in a family, betweene husband and wife, parents and children, &c. And especially griefe and sorrow, many time•• punishments, and some∣times death for capitall slanders to them that offend in their tongues.

Slander and flattery two vices of the tongue.

AS slander is an abuse of the tongue, so is flattery, and of the two, flattery is the most dange∣rous: If thou flatter, thou vsest thy tongue to deceiue, if thou delight to be flattered, thou longest to be de∣ceiued:

Therefore neither flatter, nor hearken vnto flatterers; for if they come vnder colour of friendship to see thee, they will speake faire, when yet their hearts are full of malice 〈◊〉〈◊〉 deceit; As the disciples of the Pharisies and the Herodians came in flattery to entangle Christ: flatte∣ry makes some men proud; as the people showting at Herods oratiō, crying, the voice of God and not of man; Absalom stale the hearts of the people from Dauid by flattery.

Flattery is deceitfull and dangerous.

SO deeply doth the tongue of a flatterer pierce that his words goe downe, as it were, into the bot∣tome of the belly of the flattered; for he will so subtilly insinuate by protestations of loue, and coloured

zeale of true affection, as vnlesse a man be the better armed with di∣uine discretion, he cannot auoid the snare: A flatterer may be suspected by too glorious, and ouer-painted words, for he that meanes plainly, seeketh no such glosing & far-fetch termes: A•• plaine meaning man is soonest deceiued by flattery; and therefore, better are bitter reproofes of a friend, than the fawnes of a se∣cret enemy: Abandon flattery, and take heed to the faire words of a flatterer.

How to vse the tongue to Gods glory.

VSE thy tongue in the setting forth of Gods glory, in prayer vnto and praising of him, exhor∣ting thy houshold and family, in the knowledge, feare, and obedience

to God; And when thou speakest vnto God vse not many words, no•• much babling; for few words pro∣ceeding from a feeling and faithfull heart, are more acceptable to God, than many words without inward zeale, and zeale can continue no longer than the heart is feruent through the spirit of God: And when it waxeth cold and dull, it see∣meth the heart becomes faint, and the hands feeble, as appeared euen by faithfull Moses, who at the first was feruent, yet at length became feeble. Exod. 17.

Fit to meditate before we speake especially to God in prayer.

BE not therefore rash, to offer the sacrifice of prayer in a faint and vnfeeling heart, but meditate before thou open thy mouth, and vtter not

vnaduisedly whatsoeuer comes into thy mouth: Let not thy tongue go before thine vnderstāding, especial∣ly in thy prayers to God: speak not to, nor of God but with highest hu∣mility and reuerence; and take not his name into thy mouth in vaine: speake well or speake nothing, for, euen a foole when he holdeth his peace, is accompted a wise man among men.

The tongue well gouerned is a•• necessary instrument.

IF then thou gouerne this member aright vnto the end, it shall proue a necessary instrument, towards the setling of all the rest of thy house in order before thou dye; If it conti∣nue contaminate and polluted, it well be such a blemish vnto thy Christian profession, and such a

hindrance to the establishing of the house of thy soule, and consequent∣ly of thy soule it selfe, in order, as thou canst not but die, suspected ei∣ther of Atheisme, or Infidelity.

Fit to try thy senses.

HAuing thus examined thy tongue, it behoueth likewise to make tryall of thy fiue senses, which haue their imperfections al∣so. And first of the eyes.

The examination of the Eyes, the first of the fiue senses.

IF thou canst now, temper thy tongue, and so discreetly order thy speech as becommeth a man of vnderstanding fearing God, thou shalt the better learne, how to carry thine eyes, which are the organs and

instruments of seeing, and by which doe enter into the heart many ob∣iects and motiues, tending more commonly to the disorder, than to the well-ordering of the affections.

By the eye enter diuers dangerous motiues to the heart.

THe eye moues the heart to ma∣ny va••ities; as to the lust of flesh, to the pride of life, and to the delights and pleasures of the world; All which fight against the Soule: By this organ entred Eues desire, to taste of that beautifull forbidden fruite, that purchased her owne, her husbands, and the death of all their posterity.

The Eye indeed is the light of the body, but many times and by many means brings darkenes vnto the soule, which being deluded and

betrayed by the inticements of the eye, and the rest of the outward senses, cannot but be much oppres∣sed, and euen groane vnder the burden of the infirmities and sinnes of the body, which although it be mortall, and shall perish, yet for as much as it shall rise againe and become immortall with the soule;

The soule grieues at the sinnes of the body.

THe Soule cannot but grieue, to feele the corruption of that part, that must futurely together with it, either suffer torment, or re∣ceiue glory: And therfore cānot but mislike the misleading eye, which moueth the corrupt heart to couet only carnall and perishing things, when the soule it selfe, thirsteth for spirituall tending to the saluation of both.

The bodily members & senses bring the soule most out of order.

Nothing brings the soule out of order so much as the disorder of the body (the house wherein it dwelleth) the vnruly eye, and the other vntamed senses, and the inor∣dinate members of the body; sedu∣ced through the peruersenesse of the vnstable will, carry the senses and all the parts of the body, into for∣bidden things: And therfore Dauid prayed, Turne away mine eyes from regarding vanity. Endeauour ther∣fore to subiect thy corrupted will to thy regenerate will, that being guided by the prescribed will of God, the eye and euery part of thy soule & body, may together worke, to the well setting, and setling of thy whole house in order.

The vnruly eye is to be restrained.

LOoke well to thine eyes, for they are vnruly, lest they draw thee to transgresse Christs com∣mands to plucke out the eye that offends: at least make a couenant with them▪ as Iob did, neuer to suf∣fer them to wander after their lusts, nor to be seduced or allured by the beauty of any whatsoeuer for∣bidden fruit.

The eye the originall instrument of our woe.

REmember what Sathan pre∣sented to the eye of our mo∣ther Eue, and she to our father A∣dam, the first mortall fruit that e∣uer the eye saw, or the mouth ta∣sted:

since which time, we haue been forbidden to behold with car∣nall delight, the beauty of infinite fruits which before were good: but since become likewise mortall, by the tasting of the first, for as the first had not been mortall, if not for∣bidden; so nothing makes things vnlawfull but forbidding.

Not to delight our eyes with worldly things.

BE not therefore delighted with the beholding of the glittering and forbidden things of the world, lest thou be snared, as Dauid was, with the nakednesse of Bersheba: And as Ahab was, with Naboths vineyard; for such was the force of their concupiscences, as to obtaine their lusts they made way by bloud.

Let not, therefore, thine heart, walke after thine eye, nor thine eye after the things delightfull (for∣bidden.) As vpon a woman to lust after her, as Dauid did; nor, after thy neighbours lands, as Ahab did; nor, after the wedge of gold, as A∣chan did; nor, after goodly gar∣ments, as Gehezi did; who all recei∣ued their seuerall punishments.

The nature of the eye.

IT is the nature of the eye, to prie here and there, like a priuy theefe after delightfull, pleasing and pro∣fitable things (though forbidden) neuer satisfyed with seeing, being rauisht with so many pleasing ob∣iects, that peruert the heart; as the heart being brought out of order by the senses, bringeth all the house of the soule (the body) out of order with it.

Pray for spirituall sight.

SEt not then thine affection with delight, vpon all the things thy carnall eye seeth; but pray that thine inward and spirituall eye, may be once so inlightened, that thou maist take thy true pleasure, in the contemplation of that most glo∣rious inheritance, which God hath prepared for his elect in heauen, which is eternall; and bring thy carnall eye in subiection to thy spirituall: And pray as Paul tea∣cheth, for the illumination of thine inward eyes.

Sathan worketh more euill by the eye than by all other the senses.

THe things thou here beholdest, be they neuer so beautifull and pleasing to thy carnall sense, they are but vanishing and betraying shadowes, wherewith Sathan pra∣ctiseth to tempt thee, as he did Eue, Dauid, Ahab, &c. For he worketh more mischiefe by allu∣ring the eye, than by working vpon all other of the senses of the body, he maketh the eye enuious, and scornefull to looke vpon the poore and needy: And therefore hadst thou need, to haue a most speciall care, to keep it single from wan∣dring after wickednesse, for if thou didst well consider what thou lo∣sest, by the greedy desires, which

thine insatiable eye, doth admini∣ster vnto thy corrupt and couetous heart, thou wouldest turne thine affections cleane from this flatte∣ring worlds vanities, and shun the allurements of Sathan, and only cast thy spirituall eye vpon, and seeke after the things that are a∣boue, where Christ our Redeemer is gone before to draw the eyes of all true beleeuers after him, and them vnto him, to be partakers of the ioyes, that are with him vnspea∣kable and glorious: which thou canst neuer see, nor truly couet to see, vnlesse thou cast off thy super∣fluous delight, in beholding these inferiour, deceitfull, and flattering things below, and be fed (euen here) with a feruent desire, to cleere thy spirituall eyes daily with that precious eye-salue, the word and spirit of God; which setteth before

the eyes of thy soule (though, but as in a glasse obscurely) al the glory that the children of God only and none other after this life, shall fully and cleerely see, and that euen with these our eyes (kept here cleane and vndefiled) as becōmeth saints.

We must looke vpon worldly things as if we saw them not.

TAke heed therefore, loue not the world, nor the things in the world so, as to set thine eyes v∣pon them as things worthy to be loued, but vse them, as if thou v∣sedst them not: Looke vpon them, as if thou sawest them not, without any carnal affection or delight: For as Sathan promised to our parents, to make them as Gods;

Earthly Gods dye like other men.

SO doth he couet to make thee beleeue that if thou wilt imbrace the world, thou shalt become rich and glorious in the world, euen to be numbred and reputed among such as are called Gods in the world: And when thou shalt be thus falsely deified, thou shalt goe to thy graue, and consume like o∣ther men.

The world a harlot and Sathan her pandor.

THe world (as a harlot) flat••••rs men with a beautifull and strumpetlike forehead, alluring thē through the broakage of her pan∣dor Sathan, to cast their eyes vpon her, to wooe her: And she (as the

Deuill did to Christ) sheweth them her great possessions, promising to make them great, and rich in siluer and gold; and some she perswades not to go like drudges, and base fel∣lowes in the world, for then they are no fit Cor-riualls for her enter∣tainment: if the peasant become not in the habit of a gentleman, the gentleman to equalize a Knight, and the Knight to exceed a Lord, she will not looke vpon them: nay, if men and women imbrace not e∣uery new fashion garments, that they see that she either frames at home in her shop of pride, or brings from forraigne phantastikes, she will cast the eye of disdaine at them, and hold them bastards and none of her legitimate children.

When men thinke themselues most beholden to the world then she rifles them and sends them to their home naked.

SOme againe she persuades to go•• basely, and neither to spend nor giue; and when her louers haue (as they thinke) been much beholden to her for her bounty in fulfilling their corrupt desires; then she be∣gins to shew herselfe in her like∣nesse; picking their pockets, and rifles them of al that she gaue them, dispossessing thē of their great reue∣newes, disrobes them and deplumes them of their peacocks attire; and brings not a few of them to pouerty and shame, and casts them off as the harlots did the prodigall sonne: And if she be so kind to some, as to suf∣fer them to be seene to ruffle and

florish, long dandling them in her lap of lasciuiousnesse, yet at last she sends them to their graues, stript of all, and turnes them away (as poore men) naked as they came to her on∣ly with a silly sheet to couer their nakednesse, vnseemely to be seene of men.

O, shut thine eyes therefore, make scorne to bestow the time of casting one looke (with delight) vpon the best things she offers thee, (necessaries excepted) being so vn∣certaine, and so certainly dange∣rous.

How to imploy our inward sight.

BEtter it is for thee, and to thy more solide comfort and true content through faith, to be assured, to see thy Redeemer in his glory, hereafter for euer, than to be here

(as it were) bewitched with the inchantments of the deceiuing things, thine eyes doe here see: which doe so fasten carnall affecti∣ons to earthly things, that thou canst haue no time to looke vp, from whence thy redemption (if thou be one chosen of God) comes, and where are hid the vnspeakable treasures, that the Lord reserueth (purchased by Christ) for them that haue their eyes fixed on him by faith.

The carnall eye a hinderance to the spirituall.

CLose vp then thy greedy eye, that is so pragmaticke a pro∣motor of all deceiuable obiects, to the heart that ingrosseth all that is offered vnto it, that delighteth it: And commonly shutteth out the

most excellent inuisible things; be∣cause the naturall eye, sees only things visible in the world, and hin∣ders the spirituall eye from behol∣ding the things of heauen.

Mischiefes proceeding from the carnall eye.

THis carnall eye makes the heart an Idolater by coueting a mur∣therer by enuying: a theefe by de∣siring: an adulterer by lusting: a glutton, by longing. And this by the abuse of the eye and consent of the heart; abusing and disordering the whole body (the house of the soule) and the soule it selfe.

Aboue all seeke the illumination of the inward eye.

LEaue then the fulfilling of the lusts of thy corporall eye, which only seeth by the light of nature: and seeke by faithfull prayer the illumination of thine inward eye, whereby thou maist apprehend spirituall and heauenly things.

The sight of the spirituall eye.

THis internall eye is inlighte∣ned, through the spirit by the word, preached and vnderstood: whereby we see God our Creatour (as we see his works by our naturall eye) we see Christ Jesus his Sonne, proceeded frō God the Father, we see him suffering, not onely many grieuous abuses & iniuries (lying in

his humanity among the Iewes) but, his bitter & ignominious death vpon the Crosse: But also, our Re∣demption, and Saluation in and by him: By the same eye of a liuely faith we see and apprehend his me∣rits: we see him stand a mediator for vs at the right hand of his Fa∣ther, interceding betweene vs sin∣ners, and our offended God, and in whom we are imputed righteous.

Things only seene by a spirituall eye, through faith.

LAbor to see and apprehend this great mystery of our Redemp∣tion and Saluation, which none can see, by his quickest eye of naturall wisedome; no, it is foolishnesse to the naturall man, to thinke that God could haue a Sonne, made flesh to be conceiued in the wombe of a

Virgin without man, to bee borne into the world, according to the course of men, to dye and within three dayes to rise againe by his owne power (being God,) and im∣mediately after to appeare in the same humane shape, and to eate bread: and in the same body to as∣cend into the heauens, and there to remaine a glorified body; and that in the same body hee shall come againe, accompanied with Mil∣lions of Angels, to iudge, aswell them that remaine aliue at his comming, as them that are already turned into dust in their graues, burned to ashes, perished in the seas, and deuoured by beasts: And that their bodies that haue dyed fiue thousand yeeres since, euen Abel and all that haue dyed since, being vtterly consumed, that euen their bodies (now dust) shall rise againe

and be re-united to the soules of the righteous, to be eternally glorified with Christ and his Elect: And of the wicked to be eternally tormen∣ted with the Diuell and his angels.

The cause why men couet not that spirituall illumination.

THese things are hid from the eye of nature and naturall rea∣son and apprehension: and that is the cause that many wanting that spirituall eye of heauenly illumina∣tion, doe apply their carnall eyes to the things here below, that doe not onely not profit them, but grie∣uously endanger him. They haue neither the will, nor the knowledge how to seeke (as they are comman∣ded) The Kingdome of Christ and the righteousnesse thereof; where∣in consisteth the assurance of all

them that shall be partakers of that Heauenly Kingdome with Christ, found of them that seeke it in the word of truth, and apprehended by the eye of a liuely faith, which is 〈…〉〈…〉 of the same Ie••us Christ.

Hearing of the Word the meanes of spirituall illumination.

VSe therefore the meanes to at∣taine vnto this celestiall illu∣mination, heare the Word atten∣tiuely, pray feruently, lifting vp thine eyes to heauen, seeke holinesse and purity: for, the pure in heart haue onely the promise to see God, here by the eye of faith; and here∣after, euen with these eies, by which we now behold his creatures.

Striue with a continuall holy

violence, to bee enlightned from heauen. Then shalt thou see to set not onely this outward sense of see∣ing in order, and thy domestick fa∣mily and goods, but the rest of thy senses, thy whole body and soule in order perfectly and religiously before thou dye.

Touching the examination and ordering of thine eares.

HAuing considered briefly the reformation and orde∣ring of thy tongue & eyes, it behoueth thee likewise to exa∣mine, how thou hast formerly vsed or abused thine eares, Organs and instruments of hearing, likewise placed neere the intellectiue part of

thy head, the chiefe outward part of thy body.

The eare is not so apt to heare as the eye to see.

ANd although the eare be not so actiue in motion to heare, as the eye is to see, that can in a moment turne it selfe to many and seuerall obiects, nor so fluent as the tongue that moues it selfe, in what, and in what diuers discourses the minde moues it vnto: yet the eares, through their passiue and pe∣netrable quality, are apt to enter∣taine things which may moue the heart to conceiue, and stirre vp the will to affect, as euill things as the eye or tongue.

The eare a doore whereat many euils enter.

BY the eare of our first Parents (as at a doore) entred the first 〈…〉〈…〉 allurements, and deceitfull promises, that moued them to rebell against their Maker; and therefore thou maist not think that Satan will be lesse industrious in vsing like flattering, and falsely obsequious ministers, to sound like delightfull deceiuing songs in thine eares, both of pleasure and profit, as may seduce thee, and poyson thy affections, and so infect the whole house of thy soule, as will bring all that appertaines vnto thee out of order.

The eare a necessary member to conuey words to the vnder∣standing.

YEt is thine eare an excellent and necessary Organ, it tryeth words (as thy taste tryeth meat, and thy palat Wine) whether good or euill, and distinguisheth the voy∣ces it heareth, conveying also the matter to the vnderstanding: As when Iosiah the King, heard the Booke of the Law read, his eare conuey'd the words to his intelle∣ctiue sense, which his heart concei∣uing, wrought such compunction in him, as hee rent his clothes, for that hee thereby found, that the Lord was angry, because the peo∣ple had not obey'd the words of the Booke. The godly Jewes likewise were pricked in their hearts, when

their sinnes were reproued by Pe∣ter: So, we being reproued of our sinnes by the Word preached (if wee haue eares to heare) may bee moued to amendment of life.

The words of the mouth of no vse without the eare.

WIthout the eare the tongue were of no vse, but as the tongue of a brute beast onely for feeding, not for speaking; for what auaileth speech to a man that heares not at all? no more than to shew colours to a blind man. Without the eare, the minde of one man can∣not be conuey'd (ordinarily) to the vnderstanding of another; neither could man be partaker of the Word of GOD by preaching; neither were the most excellent Art of Mu∣sicke of any vse. Seeing therefore

it hath pleased God to giue thee this so vsefull an Organ, apply it to the hearing his voyce: As Mary did, sitting at Christs feet to heare him preach.

Apply not thine eares to flatterers nor vngodly discourses.

TAke heed that this instrument of hearing bee not abused and deceiued by the frailty of the mind, in hearkning vnto flatterers, that onely vse their tongues to deceiue. And open not thine eare, nor listen thou to vngodly and prophane re∣lations, and vnseemely discourses, they breed but wickednesse in thy minde, and corrupt thy heart with vanities and forbidden thoughts; neither spend thou pretious time in hearing or reading fabulous and la∣sciuious bookes, rimes of ribawdry,

foolish and offensiue libels; hearken not to vngodly songs, nor to old wiues tales; whereby many times the holy Name of GOD is not onely taken in vaine, but blasphe∣med, which vngodly men heare with a kinde or diuellish delight, and thinke they sinne not.

Auoid the listning to things mo∣uing to sinne.

BVt know thou, that whoso len∣deth his eare to heare things tending to moue vnto sinne, de∣lighteth in the meanes to make him more sinnefull, and sheweth him∣selfe willing to adde fewell to the fire of his carnall concupiscence, as if corrupt nature it selfe were not prone and ready enough to of∣fend GOD; but it must haue Sathanicall prompters, and out∣ward

motiues to make it more guilty.

Prophane eares listen to vnho∣ly things.

THese men haue eares to heare, but apply them to that which is euill, vncircumcised eares, such as Ieremy the Prophet reproueth; saying, They are not ashamed to open their eares, and listen with attention to whatsoeuer may tend to Gods dishonour. And such eares haue they, that in their wanton feasts, and banquetings (euen while they are partaking of the good blessings of God) euen among their superfluous cups and cates (which were sin enough) cannot be godly merry, in receiuing Gods creatures with thankfulnes & prayer for a blessing vpō that they receiue

to refresh their bodies (which for formes sakes (as appeareth) perad∣uenture one in the company well disposed may seeme to performe) forget yet all holy reuerence to God, and desire to haue their eares filled with variety of musicall in∣struments (which may bee vsed without offence.)

Wanton songs at feasts wicked.

ANd (which is most wicked) their meates and wines must be sawced, and seasoned with lasci∣uious, wanton, and most hellish songs of ribawdry and filthinesse, the more to stirre them vp to lust, and reioyce and laugh at their own shame, and will not sticke to con∣troule any that shall reproue it; ready to abandon him out of their societies, as a Precise Puritan for

interrupting their vngodly mirth, with some godly communication, which they hold motiues to melan∣choly. There is no sweet or plea∣sing feast to some, but where the Diuell is one of the Musitinsa (or Foole in the Play) and they to dance after his Pipe: If an Infidell should heare some of their delight∣full songs, he would surely thinke they were either of none, or of some Ethnike religion.

Why not Psalmes rather than wan∣ton songs at Banquets.

AShame it is to Magistrates, e∣specially to such, as will ad∣mit of such infernall melody, who ought to suppresse it▪ if they will be merry, why can they not aswell re∣create themselues with instruments of musicke (if they desire it) and

Psalmes to the praise of God, as to please the Diuell with songs of ini∣quity? Fit it is to abandon the songs, or banish the singers, for the very breath of them infecteth, not onely the Tauernes, where they are commonly receiued, but the very streets, where they are permitted to seeke company to corrupt.

Stop thine eares from filthy songs.

THou therefore that intendest godly order in thine owne house, and wishest the welfare of thine owne soule, stop thine eares from hearing such vile and vicious forbidden vanities.

To what to apply thine eares.

LEarne and accustome thine eares to heare wisdome, and hearken to vnderstanding, delight thine eare onely to hearken and to attend vnto the Words of GOD preached, whereby God speaketh vnto thee, and calleth thee from these vngodly vanities, To make thee holy, as he is holy: And hear∣ken not vnto the voyce of Sathan, that speaketh by his infernall Mini∣sters, to make thee more and more sinnefull. God hath giuen (and o∣pened vnto thee) eares to heare him, and wilt thou apply them to heare his holy Name prophaned and blasphemed? to please the Diuell.

Wherefore God hath giuen men eares.

HEE hath giuen thee eares to hearken vnto, and to learne vnderstanding in heauenly things, and to discerne his voyce, from the voyce of strangers; namely, of Sa∣tan, and of such as delight to speak, but not as becometh perfect Chri∣stians, their word tendings to offend God and good men.

Jt is a like euill to talke or to de∣light to heare euill talke.

EVill words corrupt good man∣ners; and therefore thinke not, that it is no sinne, to heare prophane and vngodly discourses, though thou thy selfe discourse not; for, to lend an eare, with delight, vnto vn∣godly

talke, is as euill, as if thou didst vse thy tongue therein, for there is no difference betweene a filthy tongue, and an eare attentiue, with delight, to heare it.

It is no indifferent thing to heare or not to heare the Word of God.

AND thinke it not indifferent, whether thou desire to heare, or not to heare the Word of God; for, if thou turne away thine eare from hearing the Law of the Lord, euen thine owne prayers shall bee a∣bominable. If thou therefore, hast eares to heare, hearken to the voyce of the Lord, who daily ope∣neth his mouth to teach them that lend their eares to heare him. And if thine eare be as ready to heare, as he is to speake, happy then art thou in hearing; for practice cannot but

follow: Therefore, saith Dauid, I will hearken what the Lord will say. Hee opened his eares and spi∣ritually heard the counsell of the Lord; namely, what the Spirit of the Lord spake vnto the eares of his soule: for if the Spirit of God dwell in thee, hee speaketh in thee, and thou hearest him (euen in si∣lence) yea though thy corporall eares were deafe, yet thine inward eares being sanctified to the hearing of the spirit within, Thou art clean, faith Christ, through the word that he hath spoken vnto thee.

The inward eares of the soule are o∣pened by hearing with the outward.

THerefore art thou not to withdraw thy corporall eares from the outward hearing of the Word preached: for as the sound of the voyce pierceth the out∣ward; So by vertue and ope∣ration of that Word, the inward eares of the soule are opened, to ap∣prehend and apply the same word to the spirituall working of righte∣ousnesse, faith and obedience, in the enabling thee to speake vnto thy selfe (as it were in secret) in Psalmes and Hymnes and spi∣rituall songs, singing and ma∣king melody to the LORD in thine heart, giuing him thankes for all things, worshipping him in spirit and truth: for as God is a Spirit, so they that wor∣ship him, are to worship him in spi∣rit and truth. So that by the eare

commeth hearing of the Word preached: And by the Word com∣meth faith; and by faith wee ap∣prehend all the mercies and bles∣sings of God in Iesus Christ.

Many lend more diligent eare to heare of earthly than the heauenly purchase.

THou art required to set thy house in order before thou dye; consider with thy selfe, whe∣ther it concerneth more thine owne good, or the benefit of them that shall enioy the Lands and goods thou shalt leaue behinde thee. This consideratiō may befit such as have in their life time, shewed a greater care to make their posterity great, than themselues good: as hath ap∣peared in many, by lending their eares more eagerly to heare of pur∣chases,

bargaines, and worldly pro∣fits, than by hearing the promises of that heauenly inheritance, by ap∣plying the promises of GOD by faith vnto themselues: And there∣fore the setting of their houses in order, as touching giuing and dis∣posing of their Lands and goods, benefits themselues little, for whe∣ther they dispose them or not, they must leaue them, and others will haue them, the ordering of them indeed is necessary for the continu∣ance of peace, betweene them that may pretend any succeeding inte∣rest in their goods when they are dead: While thou art then liuing, and in health, apply thine eare to that purchase, that may make thee a Free-man of heauen.

Hearken what thy conscience will tell thee.

IN setting of thy house in order, begin at thy selfe, at home, in thine owne conscience, examine it and hearken what that wil tell thee, for that is the witnesse that must excuse, or accuse thee, iustify thee or condemne thee. If it approue that thou hast beene attentiue to heare, and to follow the counsell of God, declared in his Word, and hast walked before him, as he hath commanded, if thou hast vsed no sinister meanes, vnlawfull or for∣bidden practices for the getting of that which thou meanest to dispose and set in order before thou dye; then in happy case art thou, and happy shalt thou bee in setting thy house in order before thou dye. If

thou haue neglected, these holy duties make speedy reformation, make conscience thy friend by thy new obedience, and a more sancti∣fied conuersation; and bee not so friendly to thy children as to proue foe vnto thy selfe. Apply not thine eare to heare their forged flatteries, onely to gaine what thou hast when thou art dead: but heare the counsell of thine heauenly Fa∣ther, who willeth thee aboue all things, to addresse thine eares to heare his promises, to make thee great in his Kingdome, if thou wilt heare his voyce and follow it: Let it bee to day, delay not the time to seeke that Kingdome of Heauen and the righteousnesse of it: which being obtained, then giue, bequeath, dispose in the feare of GOD, and make thy will; for if thou thy selfe be in order, it is easie for thee

rightly to dispose of the rest. It followeth to speake of the Taste, another of the senses.

The examination of the TASTE.

THE Taste is conceiued (com∣monly) little offensiue, and neither much to abuse, nor easily to be abused, to the offence of any; needing not any great businesse to keepe it in order.

The Taste hath deuoured many.

BVt take heed thou pleasest not thy taste too much, for if thou giue way vnto it, it will ouermaster thee, and exact from thee, that will make thee a poore man, bee thy

to feed it neuer so great: Be what thou art rich or poore, if thou flat∣ter it, and giue it what it will re∣quire, thou shalt finde it in the end like a fawning Lion, which thou hast long fed from a whelpe, with∣out danger, but at length it will grow strong and ouermatch thee, and make thee seruile and slauish vnto it, and in the end deuoure thee.

Great disorder in eating and drinking.

IF thou please thy taste, or satisfie thy vnruly appetite, and giue way to thine insatiable desire of ea∣ting and drinking, thou canst not but fall into all disorder, as is daily obserued, not onely in the rich and men of greatest meanes, but in ma∣ny (yea) meanest Mechaniks,

Trades-men, and very Rusticks, that (according and beyond their abilities) rise vp early to drink Wine and strong drinke, exceeding in surfeiting and drunkennesse, like the Glutton in the Gospell; two vices of equall intemperance, and equally imbraced of poore and rich, and so excessiuely common, as the stincke euen of their vomits doe infect the very ayre, not onely of the principall Cities and Townes, but (in manner) euery Village, and many priuate houses in the King∣dome.

The lawfull and necessary vse of eating and drinking often tur∣ned into sinne by excesse.

TO eate and to drinke is lawful, especially with thankesgiuing, for without the good creatures of

God, the body cannot subsist. The vse of the Taste is also to distin∣guish good from vnsauoury food: And the pallat for drinkes; yet, both for nourishment, not for glut∣tony and drunkennesse. But to the common shame of men it is obser∣ued, that there bee more that eate for gluttony, and drink for delight, than doe moderatly eate to sustaine the body, or drinke to quench their thirst, whereby they doe not onely grieuously offend God, in abusing the good creatures which hee hath made, and more plentifully giuen vnto vs, than to many other Nati∣ons, not only bread in abundance, to strengthen vs wine and other drinks to comfort vs, and oyle to cheere vs, but al other things neces∣sary for the vse of man, which many buse, through the inordinate desire of the Taste vnto gluttony and

drunkennesse, trampling as it were vnder their feet the good gifts of God, to the shame and ouerthrow of many.

Death often followeth the excesse of eating and drinking.

WEE haue seene fearefull examples of the sudden death of many, not onely by ouer eating, but farre more, and far more fearefull of such as haue not onely drunke themselues (drunke) but euen drowned themselues in wine and strong drinke, and all to please this (seeming harmelesse) sense, the Taste.

Take heed therefore, please not thy Taste too much, nor follow the desire of thy Palat, for the one sur∣fetteth the body, the other infatua∣teth the head; Wine is a mocker,

saith the Wise man, and strong drinke is raging: And therefore, he that vseth much wine cannot be sober: And hee that delighteth in strong drinke, cannot be but intem∣perate, furious and out of order.

Dangerous to bee in company of Drunkards.

DAngerous it is to be in the cō∣pany of Drunkards (though a man himselfe bee neuer so sober and temperate) for they are many times in the nature of franticks, and know not what they doe, as hath not beene seldome seene, that men haue gone, seeming sober & friend∣ly into Tauernes and like places, and yet when drink hath ouercome them, one hath slaine the other ere they came forth.

Drunkennesse and Gluttony works of darkenesse and their reward.

DRunkennesse and Gluttony, are worthily numbred among the manifold wicked workes of darkenesse; and whosoeuer disor∣dereth himselfe in them, is as farre from inheriting the Kingdome of God, as are Adulterers, Jdolaters, Murtherers, Theeues, and as farre as euen witches, the very Agents of the Diuell, and shall with these impenitent miscreants be turned o∣uer to be tormented with the prince of darkenesse his angels and mini∣sters for euer, as they serued and o∣bey'd Sathan in their life in those grosse sinnes, and dye therein vnre∣pented, and without setting their soules and affections in order before they dye: So shall they bee fellow partakers of his and their torments.

And this shall bee the reward of them, that thus abuse this necessary sense of Taste, and yeeld too much to please their inordinate Appetites.

The Diuell hath drunkards his mi∣nisters to make others drunk.

THere is yet a sort of Drunk∣ards, by whom the Diuell v∣seth to make others drunke, who can deuoure much wine and strong drinke, and beare it farre beyond others, who can and will boast to out-drink twenty companions and not be drunke, and drinke them all drunke: But woe to them that are mighty to drinke wine, and vnto them that are strong to powre in strong drinke; and this is a man fit for the diuels seruice, for where it is the diuels practice to prouoke to sinne, whosoeuer takes that office vpon him, is really the diuels mini∣ster;

& whosoeuer enforceth a man to drink more than is sufficient is a master-Drunkard, and the more he can tumble vnder the Table, or send reeling into the streets, the more doth his master the Diuell hug and approue him a seruiceable minister: And such instruments of Sathan are to be found in many ciuill com∣panies; but woe will be vnto them for their owne drunkennesse (how∣soeuer they beare it) how much more for procuring others so hai∣nously, ••o offend so mighty a God, as can (and hath said hee will) cast such impious wretches, with their master the Deuill, into the Lake of fire and brimstone, their to drinke of the vyall of his heauy wrath their vttermost fill for euer.

Auoid the society of Gluttons and Drunkards.

KEepe not company with Glut∣tons no•• Drunkards: for as Salomon saith, The Glutton and the Drunkard shall bee euer poore; yea, though he be rich in purse, hee cannot but be poore in piety. Saint Paul willeth thee, neither to eate nor drinke with Gluttons and Drunkards, nor be partakers with them in any excesse, for pouerty is not all the punishment, threat∣ned for these sinnes, for they shall not enter into Kingdome of heauen, but shall be kept out as vomiting dogs and filthy swine, and partake of the torments prepared for the Diuell and his Angels.

Woe against Drunkards.

THis is the woe which the Pro∣phet Ieremy pronounceth a∣gainst them that rise vp early to follow drunkennesse (especially to them that with their owne delight doe make others drunke) And to them that continue vntill night (many night and day) till wine doe inflame and enrage them; And to make them the more merry (which ••ill men may doe) They haue the Harpe, the Violl, Timbrell and Pipe, (noyses of finest musick) and (which is most shamefull and of∣fensiue) wanton & lasciuious songs, with drunkennesse in their feasts, to the dishonour of God, and corrup∣ting (if it were possible) the godly that are in their companies.

A fearefull thing to dye in Drunkennesse.

IT is a fearefull thing to bee drunk, but a more fearefull thing to dye or be slaine in drunkennesse, As Ammon was by his Brother Absalom, Elah by Zimri, Olo∣phernes by Iudith, and not a few before our owne eyes haue beene.

If thou loue thy selfe, temper thy Taste, and bridle thine Appe∣tite, refraine the company of drun∣kards, and partake not with the Gluttons, lest thou bee either cor∣rupted by them, or bee punished with them.

Moderation in dyet to be vsed.

VSE temperance and modera∣tion in thy dyet, fulfill not thy lustfull affections, nor thine inor∣dinate appetite in ouer-much ea∣ting or drinking, offensiue to thy health, and displeasing to GOD; and when thou hast glutted thy selfe, with ouer-much feeding, and swallowed vp too much wine and strong drinke, euen inforcing thee to vomiting of it vp againe, is it not lothsome as well as painefull vnto thee? And thinkest thou thy soule also feeles not a heauy bur∣then of thy bodies surfetting.

The true vse of the Taste.

VSE thy Taste to that end that God hath giuen it thee, name∣ly, onely to distinguish and iudge betweene sweet and sowre, whol∣some and vnwholsome meats and drinkes Hony from Gall, for with∣out the Taste, thou shouldst finde no difference of the relish of edible things, the most tainted and conta∣gious would bee as pleasing vnto thee, as the most salutary.

How the appetite may be vsed or abused.

AND as this sense (to this end) is of most necessary vse; so is thy appetite a quality of thy body, expedient, working a desire in the stomacke, to receiue nourishment

for the reliefe of the whole body, which may bee also abused by the ouer-satisfying of the Taste, in that wherein it most delighteth, oppres∣sing the Appetite, which in it selfe is content with competent. But being ouer-fed it beginneth to loth the best food, which by this means seemes vnpleasant, and so at length refuseth necessary nourishment, to sustaine and maintaine the body; as is seen in sicke folkes, when their Appetite decayes the Taste is out of order, best meates and drinkes seeme vnto them of vnsauoury re∣lish. And this distemperature com∣monly proceeds by ouermuch op∣pressing the body, by pleasing the Taste, and ouer-charging the Ap∣petite with surfeiting and drunken∣nesse, whence doe spring all the infirmities and diseases of the body, (numberlesse) as a punishment in∣flicted

vpon such as abuse the good creatures of GOD to please their inordinate Tastes and Appe∣tites.

Gods good creatures are abused by surfeiting and drun∣kennesse.

MANY are the varieties of Gods good creatures of both kindes, both of meates and drinkes, which he hath prouided for our vse (not to bee abused) but to bee re∣ceiued with thankesgiuing, as wee are commanded, that whether wee eate or drinke (if wee receiue but a morsell of bread to sustaine vs, or a cup of cold water to refresh vs) we ought to receiue it and vse it to the honour and glory of God that giues it: But how can hee eate to GODS glory, or his owne good

that eates to surfeit? And how can he drinke to the praise of God, that drinkes himselfe or others drunke? Hee eates and drinkes to his owne shame, beyond the measure of beasts, which cannot be compelled to eate or drinke more than is suffi∣cient, vnlesse it be the Dogge, the Wolfe, and such vncleane creatures, as eate to vomit, and presently re∣turne to their feeding, and the swine that will drink drunke and wallow in the vncleane puddle: To which Beasts, Gluttons, and Drunkards are fitly resembled.

Not to oppresse thy heart with ouer-eating and drin∣king.

TAke heed therefore, lest at a∣ny time thy heart (which is the principall part and life of thy

body) be ouercome with surfeiting and drunkennesse, and so death seize vpon thee through thine excesse, and thou dye suddenly (as many haue done) before thou canst either set thy domesticke estate, thy soule or thy body againe in order, and so be reputed author of thine owne death, and descend suddenly to the pit of eternall perdition, a fearefull farewell frō thy friends and family.

Eat not the bread of oppression.

BEware also thou eate not the bread of oppression, nor drinke the wine of extortion, rather let thy poore oppressed brother and sister be partakers with thee of thy bread and other the good creatures that God hath plentifully lent thee; for to eate and drink alone of thine abundance, when Lazarus lyeth

lyeth crying at thy gates for meate, is dangerous as appeareth by the example of the rich Glutton in the Gospell, being in hell cryed for, but could not get the drop of a fin∣ger of water to refresh him.

It is not ouer-feeding preserues life but brings diseases and shor∣tens life.

THinke not that it is the fulnesse of delicate meates, and most delitious wines and strongest drinks that continues thy life, or maketh thee lusty and strong, for the fat∣test and fullest fed bodies, neyther liue longest, nor proue strongest, but are more subiect to sicknesses and infirmities, and to many kindes of Maladies, than are they that feed sparingly and temperately, euen of meanest food and weakest

drinkes receiued with thankeful∣nesse; As Daniel, who refused the daintiest fare that came from the Kings Table, and chose rather in faith and the feare of God, to feed on pulse (or pease) and became of better liking, more fat and faire than his fellowes that fared and fed on the Kings dainties dilitiously e∣uery day.

Thankefulnesse to God the sauce that seasons our meates and drinkes.

THe sweetest sauce that sauours and seasons all sorts of our meates and drinkes is thankful∣nesse to GOD, for giuing them faithfull prayer for a blessing vp∣on them: And then let them bee neuer so meane (bee it pulse, pease, roots, or hearbs) instead

of daintiest foule or fish, and a dish of cold water instead of wine, shall sustaine poore men, women and children, and make them as fat faire and strong, as such as fare farre more daintily, as appeareth by ma∣ny that haue very meane fare, and yet liue by the blessing of God; but if God send his creatures in a more ample manner, they may not be abused, nor the meanest contem∣ned.

Meane fare through prayer, sustaines the poore, aswell as dain∣ty faire the rich.

THey that eate and drink more for delight, than they doe for their necessity of hunger and thirst, may liue and looke as leane and meagre, as the poorest; and the poorest that eate and drinke

with prayer and thankes, shall bee sufficiently satisfied. The rich ma∣ny times turne the good gifts of God into wantonnesse through ex∣cesse; and the poore doe often turne their penury and want of corporall food into the fulnesse of spirituall satiety, and are sufficiently releiued, their bodies well ordered and their health preserued.

Daintiest and meanest fare turne to like excrement.

THere is great difference indeed of the furniture of Tables, all but for nutriment, and did such as feed of the fairest and finest cates, consider whether their delicate food turne not to like lothsome excremēt as doth meanest fare, they might rather seeme to bee ashamed to thinke vpon the matter▪ whereon

they so much delight to feed (that so soone turneth to that, which lotheth them to looke vpon when it comes from them againe.) Then in regard of their dainties to despise meaner fare and such as feed on it.

Euery creature hath its proper food and appetite.

TASTE is common to man and beasts, as are hearing, see∣ing, and the rest, but are diuerse in appetite; euery creature hath it's proper food, and can by it's taste distinguish the proper from the im∣proper nourishment, and seldome exceeds in the vse; so the temperate man, the man knowing and fearing God, findeth in himselfe a taste of another and of a more high nature a spirituall appetite, and hungreth

and thristeth as much for heauenly and permanent, as doth the corpo∣rall appetite, for vanishing and pe∣rishing food.

Spirituall taste and appetite.

BY this spirituall Taste he sauou∣reth the sweetnesse of the Lord; how comfortable his mer∣cies are, and how operatiue his graces; working in him an hea∣uenly appetite: Longing (as Sa∣lomon did for Wisedom, and Know∣ledge, to governe his kingdome;) for spirituall and heauenly vnder∣standing, to gouerne his house▪ the house of his soule, and aboue all his soule it selfe; which being out of order, none of the rest can be in good order. But when hee hath by this inward and spirituall taste discerned the bitternesse of

Sinne, and the sweetnesse of San∣ctitie, and brought his Affection••▪ his Minde and Will to effect, minde, and desire heavenly things; then his Appetite begins to hunger and thirst for the Kingdome of God, and the righteousnesse there∣of; distasting all such Carnall▪ Corporall, and Worldly things, as sauour not his renewed taste. Then is faithfull prayer his onely exercise, and the Word of Truth his onely delight. What food plea∣seth the spirituall taste; His food is holy Meditation, his practice H••militie, Meekenesse, Tempe∣rance and Sobriety: He nourish∣••••h his soule by Faith and Obedi∣ence to the Word of God, he ••••••∣deth on the sincere milke thereof, and becommeth strong thereby, and at last a Perfect man in Christ Iesus.

The difference betweene the Corporall and Spiritu∣all taste.

Corporall food, bee it never so sweete and pleasing to the Taste, yet it loatheth at length, euen that which a little before it delighted in with greedinesse: But this food, the sweet milke of the Word, hath the vertue to season the inward taste, and to prepare the spirituall Appetite, to feed the soule vnto saluation; and the more hee tasteth of it, the more his appe∣tite (through Faith) inflamed is to hunger for more, hee cannot be sa∣tisfied with little, for the more hee tasteth, the sweeter he findes it, and the more he hungers for it.

The seuerall operations of cor∣porall and spirituall food.

O Taste how sweete this food of thy soule, this heauenly Manna is: It is a food of a con∣trary nature to the food of thy bo∣dy; bodily nourishment entreth into the mouth, this by the eare; the first descendeth into the belley, and is euacuated & turnes to dust: the second descends into a prepared heart, by the word preached, and nourisheth thy soule, and retaines it onely to worke thereby righte∣ousnesse, shewing it selfe in godly meditations, and faithfull prayers. And the more thou feedest on this Celestiall food, the more wilt thou seeke as it were by violence to have it: Thou maist surfeit by the deceit

of thy corporall taste, by feeding too much: but, on this (that com∣meth from heaven) the more thou feedest, the more hungry wilt thou be to feed.

How to increase spirituall Appetite

OMit not the continuall use of it, increase it by hearing, and confirme it by receiving the Sacra∣ments, by faithfull prayer, and continuall practise of a godly life. So shalt thou bee alwayes fit and well prepared to dye: And be al∣wayes able and ready to set thine house in order before thou dye: And being departed out of this mortall life, thou shalt taste and be satisfied with the food of An∣gels, in that heavenly city New Ierusalem; where God shall giue

thee to drinke of the riuers of his pleasures, and shalt euermor•• taste and find how gracious the Lord 〈◊〉〈◊〉.

The Examimation of the sence of Smelling.

Want of smelling hinders the tasting.

THe sense of smelling may be conceiued to be of least vse of all the bodily fiue senses, and may be better wanting▪ than any of the rest. The greatest impediment that the want of smel∣ling brings, is to the taste: for he that hath lost his smelling, hath much impaired his tasting? Hee

that smels not well, cannot taste well: So that for want of the per∣fection of these two senses tasting and smelling, the body may re∣ceiue vnwholesome food in stead of good and salutary.

Sweet ordours in garments vsed to moue to sinne euilly.

MAny yet abuse this sense of smelling (hauing it in perfe∣ction) especially in the superfluous desire and custome of odoriferous fumes, commonly bestowed in and vpon mens and womens garments most offensiue to God, when they are vsed to allure to sinne.

Sweet odors necessarie and of sundry vses.

YEt are sweet odours a great blessing of God, and of holy vse, wherewith the bodies of the dead Patriarcks and Christ were imbalmed, and Kings annoynted; odors infused as well into simples, herbs, flowers, gums, & very excre∣ments of some creatures: as com∣pounded by Art; as Incense, &c. are of necessarie use (with moderati∣on) for the comfort of the braine, and other salutary ends, as in time of any common contagion, or in∣fectious disease: Physicall smels, & wholsome perfumes, are necessa∣rily to be used, to fil up the pores & penetrable parts of the head, by which cōmonly al infectious disea∣ses enter: as do also all offensiue and

hurtfull, corrupt and vnsavourie, vapours and stinkes, which putri∣fie the braine and bloud, and con∣sequently the whole body, which physicall fumes and odours (by Gods blessing) may prevent.

How sweet odours, are abused, and how to be used.

BVt if these necessaries for health, be vsed to stirre vp lust, or allure to sinne, then is this sense made an occasion, to bring other parts of the house of thy soule (thy body) out of order. The vse of them for health, and to preuent sickenesse is lawfull, and preuailing by faith∣full prayer to God for a blessing: But delight not too much in plea∣sing this sense with sweet o∣dours, to the offence of God; for the excesse in satisfying any of thy

senses, is sinne; beware therefore that thou make not that an instru∣ment of euill, which God hath giuen thee to bee vsed to his glory and thine owne comfort.

Many beasts excell man in the perfection of many of the senses.

GOD to shew (as in all other his workes) his omnipotent Power, Wisedome and Goodnesse hath created, in man and beast fiue senses; wherein (as touching the perfection of, some of them) di∣vers other creatures excell man; as the Eagle, in seeing; the Hart, in hearing; the Spaniell and Heund, in smelling; the Spider, in tou∣ching; and the Bee, in Tasting: onely hath he giuen man reason a∣boue all the rest, yet many crea∣tures

come neere vnto reasonable vnderstanding, and exceed man in exquisite Art: As what man is hee that can contriue the manner, and compose the matter of the Spiders net, or forme the Hony combe? Who can gather hony and waxe out of flowers, herbes, and stin∣king weedes? Nay who can make the nest of a silly Wren?

If then, man comes short in the performance of many things that silly creatures can doe▪ why should hee boast of any rare qualitie of his members or senses; when in euery outward facultie; silly bruit creatures e••cell him?

Vnreasonable creatures vse their senses lesse offensiue to God than reasona∣ble men.

ANd sith God hath endued man as well with reason as with his senses, and giuen the in∣feriour creatures, like senses with∣out reason: what shame is it for man more to abuse his senses, tha•• vnreasonable creatures? for euery creature but man, vseth it's senses to serue for necessitie; when man turnes them through carnall de∣light into wantonnesse and sinne.

All creatures (man onely excep∣ted) glorifie God in their kinds, not exceeding their bounds, first limited and appointed unto them, in their senses or qualities: and man keepes no measure in any of hem.

The necessitie of the sense of Smelling.

THis seeming silly organ of smelling, placed in the head, by the nosthrils doth conuey vnto the braine wholesome odours, and the ayre whereby wee aspire and respire the breath of life: And by it we can iudge betweene good and healthfull, euill and vnsauoury sents: And without this sense of smelling, a man might receiue into his body and braines noysome va∣pours and mortall stinkes, and not perceiue them.

Sweet odours to bee vsed moderately.

APply not yet this necessary in∣strument of thy body, to

bring the rest out of order; as by delighting too much, in the super∣fluous vse of sweete and ouer-plea∣sing odours and perfumes, for as a little Wine comforteth the heart, so too much oppresseth the whole body: And as some light per∣fume passing by this sense may comfort the braine: So too much will infect the same and turne the swetnesse into putrifaction, to the hurt of the body and offence to God.

Dangers incident to the sense of Smelling.

IF this sense had or were capable of as many offensiue obiects as the eye, it would bee as vnruly, and soone bring bane vnto the body. But though it haue not so many meanes of prouocation as the ta••••••, yet in as great danger; for, as poyso∣nous

meates descending into the stomacke, may kill the body: So may infected fumes putrifie the braine, to the like confusion of the bodie.

The abuse of sweets perfumes.

AS this sense hath (as other sen∣ses haue) a vertue to comfort, so hath it a vice to offend, in the too much wanton delight in plea∣sing it selfe; for, many haue a pride, not onely to perfume their gar∣ments, to sweeten or to be smelt sweet in the streetes, but their very haire, to perfume their Ladies lips in their chambers; that they may seeme amiable, or rather more amorous (indeed too effeminate) for becomes it a man, that is (or would seeme) valorous, to change

his vertues (which should appeare in his Wisedome, Magnanimitie, and Iudgement) for the vices, that onely are imbraced by Curtesans, Light-women, and Fooles.

If we well considered what wee are, wee would not per∣fume us.

IF thou wilt be womanlike, thou mayest as well paint thy face to make thee faire, as to vse perfumes to make thee sweet: Consider what thou art, and whereof thou art made; Thou art but dust, and diddest thou well obserue, what comes of thy perfumed carkasse, thou wouldest bee ashamed (bee thou man or woman) either to paint or perfume so vile a peece of flesh, that will putrifie and stinke within foure dayes that thy breath

is out of thy body.

These are they that sauour of the flesh, fleshly, of vanitie and plea∣sure, euen of death vnto death. Seeming faire without, but filthy within; sweet in shew, indeed stinking and corrupt.

How a man ought truely to perfume himselfe.

IF thou wilt smell well indeed, and desirest thy selfe to bee a good sauour to God, consider, that as there is a corporall and car∣nall, so is there a spirituall and heauenly sense of smelling; with which the soule of the Regenerate man, smelleth with inward delight, the sweete odours wherewith the garments of the spouse of Christ are perfumed with Myrrh, Alo's, and Cassia, of Mercie, Wisedome,

and Truth. Endeauour then to smell of Faith, Hope, of the Loue of God, and of like Loue to thy Neighbour as to thy selfe.

How to become sweet to God.

SMell thou of a holy and godly life; of heauenly Meditations and godly Prayers: Then shalt thou bee vnto God a sweet sa∣uour in Christ; and of Christ, who shall smell in thee, a sacrifice ac∣ceptable, and shall haue pleasure in thy beauty and sweetnesse. And thou shalt smell the sauour of life vnto life eternall. And in the meane time, thou shalt learne and be able to set, not onely thy world∣ly goods, but also the house of thy soule, thy body, and the mem∣bers, and all the senses thereof,

(and aboue all) thy soule in per∣fect order before thou dye. Thus of the sense of Smelling: followes the sense of Touching.

The Examination of the sense of Touching.

IT may be thought meerely su∣perfluous, indeede, to speake a∣ny thing against the sense of Touching or Feeling, because it is onely most sensible of hurt, and least hurtfull.

The sense of touching, or feeling is disperst through the whole body.

IT is a sense not set in one locall place of the body alone, as the rest of the senses are, as Seeing, Hearing, Tasting, and Smel∣ling, all placed in the head, the Eye to see, the Eare to heare, the Tongue to taste, and the Nose to smell, and neither partakes of the others office: But this sense of touching or feeling, is distributed through the whole, and euery part of the body: And euery part is sensible of others hurt, from the sole of the foot to the Crowne of the head: And can∣not bee conceived to rest, more in the head than in the foot: nor more in the Foot than in the Finger.

Though the Head and Heart are the most apprehensiue parts. And the Hand, the common in∣strument, and most imployed in the ayde and defence of this sense; as if any part or mem∣ber of the body bee striken or hurt, though all parts feele it, yet is the hand most ready to helpe it: And the hand is most commonly the most offensiue member (by touching) to hurt: And the most vsefull for the choyce of many necessary commodities, the good∣nesse, substance, softnesse, and supplenes wherof are best knowne by the sense of Feeling, neither the Eare nor the Eye, are vsed therein.

If one member be hurt all the body feeles it.

IF the head, or the most inferiour part (be it the finger, or the lit∣tle toe) suffer iniury, this sense sud∣denly informes the head, the head the heart: which summons all the members instantly to yeeld com∣miseration, or ayde vnto the offen∣ded part, and all consult how to ease and releeue that one grieued member.

The abuse of the taste procures most hurt to the body.

THis sense is most abused, and feeles greatest hurts by the abuse of the taste which (ingrossing al deli∣cate meats & drinks, to pamper the body with replention) procureth

the gout, whereof one cryes out of his Feete, another of his Hands; it fils another with the Dropsie, whereby one cryes out of his body filled with water, another of the swelling of his legges; another cryes out of the Stone, and many other maladies, when either of these seise vpon the body, it is felt painefull and grieuous, euen to the heart: As touch but the Gout, and the party will bee ready to rore; oppresse or dresse but a wound or sore in any part of the body; or let the tooth but ake, the sense thereof goes from the place grieued to all other parts of the body.

The abuse of this Sense of Feeling or Touching.

THis sense of Touching, is likewise abused, by too much

nicenesse in apparell; obserued in those that thinke their garments neuer delicate and fine enough to bee felt: Cloth of the wooll of sheepe is too base, they must haue them as it were of the dainty and thinne Spiders webbe, of the very excrements of filthy wormes, soft, supple, and delightfull to bee felt; vnlike to holy Iohn Baptists at∣tire, who had his garments of Camels Haire, vnpleasant to be felt: yet is not soft rayment and fine linnen, vnfit for Kings and their followers, and great men and women. But now a Lord can hard∣ly bee distinguished, from a man of no meanes: A Courtier from a Countrey-man, &c.

Let vs be sensible of the feeling of the wrath of God for our sinnes.

IF wee well considered the pre∣sent times of danger wherein we liue, and did but consider how God showes his displeasure for our sinnes, and did take it to heart, and did apply our inward sense of feeling of his wrath by the punish∣ments already (and without repen∣tance) like to be more heauily layd vpon us, wee should find it more behoued us, to turne our silkes into sackclothes, and our fine linnen in∣to lamentation, our rich rayment into repentance, our feastes into fastes; then should wee feele in our hearts, by the sense and feeling of the Holy Ghost, the free forgiue∣nesse, and pardon of our sinnes. The King of Niniueh, (vpon the

preaching of Ionah, pronouncing from God the destruction of the City, for the sinnes of the same) felt such remorse and compunction in ••is heart, as hee rose from his Throne, and laid his Royall, rich and soft robes from him; and in∣stead of them arayd himselfe, in sackcloth and ashes, (though hee felt them harsh vpon his tender bo∣dy) in token of hi•• & (for example) of true repentance, to his people for their sinnes; and caused man and beastes, to bee clothed in sack∣cloth, and to abstaine from food in token of sincere repentance, And the Lord spared the City.

And doe not many Ionasses, sent from God preach like destruction to vs for our sinnes, if wee become so hardened in our hearts, as to be past the sense of the feeling of his displeasure, shall we not perish?

The Niniuites repented at the preaching of one Jonas, wee have had ten thousand Ser∣mons to that purpose and repent not.

WEre the Niniuites (who repented vpon the prea∣ching of one Ionas) spared? And did they feele their hearts pricked, and their consciences touched, at the preaching of one Sermon, and that so short, Yet forty dayes, and Niniueh shall be destroyd? Did a people, that had scarsly heard of the true God, so suddainly and soundly repent, and that in three dayes warning in sackcloth and ashes? And wee that haue had, a∣boue threescore yeeres, the Law and the Gospell, the absolute, cleere and free knowledge of the

liuing God & his Christ, by aboue tenne thousand Ionasses, beating obedience into our eares, and shall wee neuer feele it effectuall in our hearts, working repentance for our sinnes, and amendment of life?

We feele the heauy hand of God and repent not.

ARe our hearts so hardned, and our consciences so seared, that wee bee so farre past feeling, as the very seuere scourge of God cannot awake vs? Hath hee put his sickle into his haruest, not in the City onely but in the whole land, ha∣uing already cut downe many silly innocents, with many most guilty? Hath hee spared such as knew not the right hand from their lest, Euen such as neuer actually offen∣ded him, more than such as haue

committed grieuous sinnes, and that of knowledge and with a high hand? And hath he not taken also many sincere men and women, (though not perfect) among the rest, and feele we not yet his wrath, & that his displeasure continueth, and his hand stretched out still a∣gainst vs?

Tokens of the hardnes of our hearts.

DOth any man or woman yet feele in their hearts, that God is angry? Doth any repentance ap∣peare, by any outward markes of sorrow for their sinnes? Doe they lay aside their wanton apparell? Doe they any whit abate their pride? Doth the vsurer abate his vse and lend to the poore for nought? Is Bribery, extortion, and

in Iustice banished? Is drunkennes abated? Is whoredome abandoned? Or any vice reformed? Doe not rather all forbidden things increase? And euery sinne multiply daily? And neither of our senses appre∣hendeth this? The eye of the Ma∣gistrate sees not the drunkard pu∣nished, our eares heare not the cries of the poore, and of the oppressed to pity them, cursing and blasphe∣mies are in our mouthes. And our sense of spirituall feeling, is meerely mortified, that it is to be feared, he will change his Rod of visitation by sicknes, into fearefull famine, or make us feele the sword.

If wee feele not Gods fauourable correction, he will send that wee shall feele.

LEt vs leave off to dally with God, as wee haue done many yeeres, hee will not alwayes bee mocked. If wee have not the sense to feele his hand of this most fauo∣rable visitation, hee will send that, which we shall feele, if we bee no•• altogether dead and mortified in sinne, we haue seemed, but to trifle like trewants (in our duties com∣maunded) too long; God hath fed vs most plentifully with bread from heauen, more aboundantly, and more freely, then he hath done any nation or people in the world, as if wee were his peculiar people most worthy to be beloued, aboue all other he hath sowed good seed

in our eares; but it seemeth to haue taken little roote in our hearts, which insteed of good fruites of godlines and obedience, bring forth the weeds of wickednes and all sorts of sinnes. And wee haue beene long admonished of the danger, by Gods many zealous ministers, and we feele no pricking in our consciences, for our trans∣gressions, nor feele, or feare, Gods threates denounced against vs.

All men feele their owne wants and wronges but none re∣gard the members of Christ.

EVery man feeles the want of the carnall things hee desires; and few there bee that feele the want of grace. When they are hun∣gry, or thirsty, or poore, or iniured

they feele it, But who feeles a sor∣row in heart for their sinnes, to a∣mendment of their liues? Who feeles or takes to heart, the misery of Ioseph? who feeles a true desire in himselfe, to relieue the poore, or to defend the oppressed? Are wee not all the members of one body, whereof Christ is the head? And if any of the members suffer, thinke wee the head feeles it not? And shall any member be afflicted and the rest refuse to helpe it? Shall we be so carefull of our owne bodily members, that if one of them suffer paine, to apply all the rest to re∣lieue it? And shall so many mem∣bers of the mysticall body of Christ suffer, not only the sicknes of the body, but pouerty want of things necessary, depriued of all comfortable attendance perish, and so many able men looke awry

on them? Nay, to cast sicke ser∣uants most vncharitably out of their houses, inforcing many of thē to die in the fields, like beasts? Will God suffer these vnfeeling and senselesse hearts goe without a more heauy punishment then yet they haue felt?

We ought to haue a feeling of the necessity of the poore.

HAue thou a feeling of thy brother or sisters miseries, and let thy heart bee sensible, of thine owne danger: and set thy house in order against the time of thy visitation, for the time is com∣ming and at hand, when thou must feele the force of thy finall dissolu∣tion. And therefore set thy body, thy senses, and members of it in good order before the time, and

as thou hast examined thy tongue and senses: So examine thine hands and thy feete, which must bee also set in order before thou dye, if thou thinke to dye in the Lord.

And first examine thine hands.

The hands of greatest vse hindred for want of sight and feeling.

THy hands are of greatest vse (vnder thy fiue senses) of all the other members of thy bodye yet much & often hindred, by the defect of the senses of saying, and touching; By the first they are guided aright, and by the other, they feele & vse those instruments, required in whatsoeuer manuall and mechanicke action, and with∣out

either of these, the hands seeme lame and defectiue; and above the other two the vnderstāding guides them, for be a mans sight neuer so perfect, and his hands neuer so nimble and artificiall, yet if the vn∣derstanding faile, they can performe no action aright.

How the body is guided.

THe hands, indeed, are the workemen, artificers, and principall laborers for all the rest of the members of the little com∣monwealth of thy body, and the eyes are as the ouerseers, and the vnderstanding, the guide, director, and iudge of the worke: and the feete, the messengers, and porters to carry the body whither the will directs them.

As God created the hands to la∣bour, so hath he appointed many meanes to im∣ploy them.

AS God created the hands in thy body to labour, so hath he ordained many meanes, (yea in∣finite) to set them on worke, dres∣sing and tilling the earth was the first labour appointed to man: which hath begotten numberlesse other trades and callings among the sonnes of men, as a badge of the cursse traduced to all mankind, by the disobedience of the first man: whose rebellion procured labour, trauaile, toyle and vexation, to all his posterity, and he tasted first of the seruile labour of his hands. And now, are all things full of labour, Man cannot vtter the varieties of

them: labour and sorrow are now, euery mans portion during his life. For, when a man thinks hee hath done all, and that hee may liue at rest: Then one occasion or another, offereth it selfe, to set him to worke anew; his hands must returne a∣gaine to labour. And this is the portion of euery man borne into the world. With the labour of his hands to eate his bread. Though some assume priuiledge, through their greatnes and wealth, and free themselues from seruile handy la∣bours: yet euen in their greatest pleasures and pastimes, there is la∣bour, and wearinesse.

Husbandry no base calling.

IN whatsoeuer profession, trade or faculty, thou bee placed to labour, thy hands are the chiefest

instruments of thy body, to per∣forme it: And therefore let thy hands bee diligent in thy calling, and hate no laborious worke: No, not (basely esteemed) Husban∣drie, which the most high hath created. But labour therein if it bee thy lot, and thou shalt be sa∣tisfied with bread.

It is no disgrace to labour in the fields, to plow, sow, reape, &c. for euen the king, and all his subiects live by the field that is tilled, and therefore a Calling: so farre from being worthy of scorne, as it de∣serveth especially to bee cheri∣shed.

Labour with prayer, prospereth.

IN every honest labour, wherein the hands are not idle, there is gaine and sufficient, to sustaine the

laborer, especially, where, as the hands worke, the heart prayes, for the work of the body is no hindrāce to a well prepared heart, to enter∣taine heavenly and godly motions, and meditations: As godly Iacob did, who ioyned prayers with his paines, vnder Laban his vnkinde Vncle, confessing that except the God of his father Abraham, And the feare of that God, that was the God whom Jsaac his father feared and served, had beene with him, His vncle had sent him away emptie: But God beheld his tri∣bulation, and the labour of his hands: And blessed both it and him.

Labour is sweet with profit, and there is no lawfull labour unprofi∣table, ioyned with prayer to God for a blessing for the labour of the faithfull is never in vaine.

Jdlenesse and ungodly exercises neuer blessed.

THere be many that haue hands to labour and yet will loy∣ter and bee idle, neither counsell or constraint can prouoke them to laudable labour: yet, in plea∣sure, idle and vngodly pastimes, in bowling, hunting, And many o∣ther vnlawfull exercises, they will stretch their legs and straine their hands, and toyle their bodies vntill they sweat, though they lose, not only precious time, that might be spent in good exercises, consu∣ming their portions and patrimo∣nies & neuer cōplaine of their un∣godly ••earines. But if they should worke with lesse paine, in some lawfull imployment, they would

cry out, as the Jsraelites did vnder Pharaohs taske-masters.

The idle ought not to eate.

BVt Saint Paul exhorteth the Thessalonians, that they should not suffer an idle person to live among them: If there were any that refused to labour with their hands, in some lawfull and laudible work••, they should not permit them to eat.

Idlenesse draweth with it many dangers.

IDlenesse is not to be tolerated in any house, much lesse in a towne, least of all in a populous citie, for, it draweth so many inconueniences with it, as it may further the ruine of the place wherin it is permitted:

for it was one of the maine fire∣brands, that inkindled the fire and brimstone that consumed the ci∣ties of Sodom and Gomorah, &c.

Where Idlenesse is not, the land flourisheth.

THe idle in good, will not bee idle in euill; they will bee in action procuring publike or pri∣uate mischiefes. Take away the idle from among the laudable indu∣strious, and the land will flourish, For where idle persons are (though alone) their heads or hands will bee working, and as one cocke crowes after another, and as one deepe calleth another. So one idle person cals another. And then consult they of some wickednesse; and waite opportunity to perpe∣trate

it. They deuise iniq••itie and practise it, because it is in the power of the hand.

Mischiefes proceeding of idlenesse.

A Pest they are to a common-wealth, good people and in∣dustrious are often corrupted by them, and infected with their vices poysoning whole multitudes that associate them, and partake with them. It increaseth the number of vagabonds, the greatest blemish of a religious common-wealth.

Jnconueniences growing by idlenesse and the causes.

THis sin hath made many a rich man poore, many wisemen fooles; it bringeth many to beg∣gery,

many also to filthinesse of life, some to robbing and stealing, sometimes to murther the inno∣cent; & consequently brings them∣selves to untimely and fearefull ends: wherein many parents of children, masters of seruants, but especially magistrates within their liberties, are guiltie: Parents in not bringing vp their children in some lawfull trade or calling, leauing thē to their own wils: Masters being often idle themselves, leaving their wares, shops and trades to their seruants, who in absence of their masters, take not onely li∣berty to be idle, & to gad abroad, but acquaint themselues with the more idle: and become so seaso∣ned in sinne, that at length they runne from one sinne vnto ano∣ther: That when many of them come (as they call it) to bee their

owne men, they become professed servants of vnrighteousnesse, and slaues to Satan: Magistrates also and inferiour gouernours, by their lenity and conniuency, increase the boldnes of many poore Mer∣chants & Trades-men, that should imploy their hands, to their labors, for their wiues and children, and apply their hands, some in the Bow∣ling allies, some at tables, and o∣ther vnfit exercises, spending what (and more than) they get, in ta∣uernes and drunck-houses, some∣times in worse places. And this is the reason of so many idle people in the land: & of so many innocent, and forlorne children, left desolate, in many places. To the admiration of some, and the comisseration of others that wish reformation.

Euery man is diligently to apply his lawfull calling.

SEing then that the neglect of lawfull handy labour, bringeth with it many inconueniencies, en∣deauour to worke with thine owne hands in that trade of life whereun∣to God hath called thee: If thy vo∣cation require not the labour of thy hands, But hast any plaee of authority in Church or common-wealth, beware thou be not idle therein, but hauing an office, wayte on thine office, execute it with Iu∣stice, and diligence; praying for a blessing, vpon whatsoeuer thou dost, lifting vp thine hands, in a pure heart vnto God.

God hath left the poore here to try the charity of the rich.

IF thou find there be any iniquity in thine hands or hast defiled them either with bribery, extor∣tion, or any vncleanesse, wash them with the teares of sincere repen∣tance, and open them to the reliefe of the poore and needy: for there∣fore hath God made some poore, and some rich, that the charity of the rich may be approued by relie∣uing the poore; And then bee assu∣red, that whatsoeuer thou dost, in thy lawfull vocation, with faith∣full prayer, it shall prosper. Pray when thou beginnest thy worke, or to execute thine office; pray in the doing of it, and giue God thanks when thou hast done it: So shalt thou euer keepe thine house

in order, and be able rightly to dis∣pose what thou shalt leaue behind thee when thou dyest.

Now, as touching thy feete and how thou hast walked, fit also to be considered.

The feete are necessary member: yet often vsed to sinne.

IF thou canst reforme thy hands, and vse them in thy vocation according to thy duty, thou hast well setled the principall wor∣king members of thy body. Endea∣uour then, likewise rightly to or∣der thy feete, which as they are of great vse and seruice of thy body, So are they many times made the ministers, and (as it were) porter••

to euill: For, as God hath giuen wings to the fowles of the ayre, to flye too and fro, to seeke their prey and food; So hath hee giuen man feete to walke: and as some rauening fowle use their wings to deuour; so man often times vseth his feete to carry the body to for∣bidden things, euen to mischiefe, according as the corrupt will di∣rects them.

The feete without vnderstanding, are lead by the Will.

THe will of man by nature is corrupt, and by the direction of that corrupt will, the feete are often led to wickednesse, Though of themselues they haue onely mo∣••ion, and the sense of feeling (if they bee wrung or wronged) but they cannot complaine; They see

not, neither know they about what businesse they carry the body, they are both dumbe, deafe and blind, and are altogether subiect to the minde, to go this way or that way: If the minde bee sanctified, they are alwayes imployed to carry the body to the performance of god∣ly actions; if the minde tend to euill, they are vsed as the Rider doth his horse, whom he inforceth to run into any danger.

Examine in what thou hast vsed thy feete.

Examine therefore, how and whether thou hast led thy feete: whether thou haue not made them, or used them rather to run after vanity and sinne, than to good and godly exercises, whe∣ther they haue not beene inforced to follow the wicked and their

wayes, haunting places of sinne ra∣ther than of sanctity, rather to hurt, than to helpe thy neigh∣bour.

Two waies in the generall, where∣in men walke.

IF thou haue formerly thus po∣luted thy feete, withdraw them now at the last from euery euill way: for although there are but two wayes in the generall, wherein men walke, A way broad and pleasant, & a way narrow, and ••rkesome to flesh & blood to passe, yet are there many by-pathes, and turnings in thē both, but especialy in the broad, plaine, and pleasant way, euery of them leading to what the passenger delights in, one takes the way that turnes to drun∣kennesse,

another to gluttony, ano∣ther to pride, another to couetous∣nesse, another to deceit, another to whoredome, another to envy and reuenge; and so as men are infi∣nite, so are their wayes infinitely and diversly taken; vsing their feete, not onely to goe and to run, but as it were to flie, in that way that euery man in his priuate con∣ceit thinkes most pleasant: All tending in the end vnto death. And farre more trauell in this broad way and by-pathes of it, than doe in the narrow and vnplea∣sant way, which of, or in it selfe hath no turnings, neither to the right or to the left ha••d, it leadeth onely forward, and yet in the way are many stumbling-blockes, bry∣ers and thornes, irkesome and vn∣pleasant to the passengers, but when they come to the end of their

iourney, they finde rest, plasant and vnspeakeable.

Many are weary of the narrow way.

BVt by reason of the vnplea∣santnesse of it, many that haue gone farre in it, haue beene weary, and haue turned backe, and be∣taken them to the broad way a∣gaine, though it bee written in the narrow way in capitall letters, that ••uery man may reade, This is the way walke in it. This is the way that leadeth to Bethel, the house of God: and the broad way leadeth to ••ethauen, the house of vanity, and to Betheden, the house of pleasure.

The broad and pleasant way, leadeth to the house of death.

THis is the way that multi∣tudes trauell in, full of com∣pany and companions, which maketh the way the more delight∣full to the carnall minded, and so iourney on in seeming cheere∣fulnesse, vntill they come to their last and finall Inne and perpetuall lodging place, Beth-azmaueth, the house of deaths strength, where they shall be kept as in a close pri∣son, where all disorder, griefe, sor∣row, mourning and lamentation shall for euer afflict them.

God will guide them that endea∣uour to walke in the nar∣row way, though there∣in be many le••s.

CHuse thou therefore, and keep on this narrow and unplea∣sant way, looke not backe like Lots wife: and so bee turned into a stony heart, goe on, be not af∣fraid of stumbling, thou shalt haue the light of the supercelesti∣all Sunne to shine vpon thee, and the holy Ghost to guide thee: and therefore resolue thy selfe to keepe on thy iourney, although thou shalt meet with diuers dangerous wilde beasts of the world, ready to deuour, or flatering Syrenes to allure thee as thou goest, either to turne thee backe for feare, or to re∣claime thee by flattery, drunc∣kards,

whoremongers, Idolaters, adulterers, bribers, couetous per∣sons, wanton and prophane beasts, whom thou shalt finde by this high-wayes side, as harlots to al∣lure thee to follow them and the multitude to the pit of perdition.

Follow not the multitude though they scorne thee.

BEware thou bee not seduced and drawne backe by them, let not thy feete follow their steps, though they flourish & waxe rich, and great, & glorious, and thou be scorned, derided and scoffed at, for being so austere and earnest in the good way, regard it not: for, it will not be long ere thou shalt come to thy iournies end, the citie of the liuing God, new Jerusalem, where, after thy tedious iourney,

thou shalt haue rest, glory and peace for euer more.

Nothing ought to moue us out of the narrow way.

IN the meane time bee of good comfort, ponder all thy paths, and order thy wayes aright, and let not the prosperitie of them that walke the broad way, there pleasures, or delights, any whit moue thee, to turne thy feet out of the way of righteousnesse, truth and obedience.

The right guiding of the feet.

REsort often to the temple of God, bee a diligent and an at∣tentiue hearer of the word of God, it shall bee a Lanterne to thy feet, and a light vnto thy pathes, so

that thou shalt not slide: The lord will keepe thy feet from falling, and guide thee in the way of peace, and happinesse, to the workes of mercy, to goe to the sicke to vi∣site them, to the prisoners to re∣leeue and comfort them, hee will make thee to bee, as it were feet to the lame, and eyes to the blinde, as was holy Iob.

Seeing wee are of our selues cor∣rupt wee must seeke to bee guided by the Spirit of God.

TO this end, hath God especi∣ally giuen thee thy feete to carry thy body, not to places of iniquity, but where thou mayst either doe good, or receiue good. But trust not thine owne wit, or thine owne will, for the direction of thy feet aright, for they are cor∣rupt,

and will misguide thee; But ••raue daily the assistance of the holy Ghost to leade thee: for, as a blind man, though hee haue legs and feet to beare him, can he auoyd danger in his going without a guide? And what is euery man but blind? And therefore without that spirituall guide, cannot man but goe in danger: pray therefore the Father in his Sonne to send that holy Spirit which proceedeth from them both (all three persons, but one God) to teach thee how to guide thy feet in the way of a godly, and holy conuersation, that thou mayst say with holy Iob, My feet haue followed the steps of the Lord, and not declined. And lincke not thy selfe with those pro∣phane and lewd wretches, that doe not only not refrain, but apply their feet to euery euill and licentious

way, whom God in the end will binde hand and foote, and cast into vtter darnesse for euer.

The feete of the wicked are fet∣tered with sinne.

PRay therefore continually vnto the Lord, that hee will keepe thy feete from the snares of Satan, and sinne, the common high way that such men walke in, as feare not the Lord. Their feete are fet∣tered, they can goe no fur∣ther than the chaine of their na∣turall inclination will permit them, and that is onely to euill euermore, running as it were with greedinesse to their owne ruine, and fall at length head and foot into the pit of eter∣nall darkenesse, whereunto they

were led in the broad way (from whence no counsell could re∣claime) by the Prince of that infernall kingdome, with whom shall bee onely and euermore tormented all such as have abu∣sed their bodies, their senses, and members, the house of their soules, in all vngodlinesse, with∣out repentance, or care to set & keepe them in order, as becom∣meth the elect of God, here in this life.

He that gouerneth his senses, and members of his body right∣ly is well prepared, to dye.

COntrariwise, if thou canst now so order thy senses, thy hands and feet, and all the mem∣bers of thy body, as thou art

bound to doe, and abuse them not to the hinderance of a godly life, thou needst not to feare, but that thou art well prepared to set thy house in order before thou dye: for, the outward good gouernment of the body, is a good argument that thy heart within thee is in good or∣der, & thy will and affections not much out of order: and there∣fore not amisse in few words to examine the inward estate of thy soule, as thou hast done thine outward body, namely how thy heart standeth.

An examination of the heart.

No man knowes truely his owne heart.

WHen a man goes about to examine euen his owne heart, hee enters into a Laberinth of difficulties, in∣to a bottomlesse deepe of subtil∣ties, deceites, and frauds. It is indeed vnsearchable; and no man can truely finde what is in his owne heart, although a man may thinke hee knowes the thoughts, purposes, and de∣sires, which hee concealeth in his heart, and may determine in himselfe to put them in execu∣tion: And yet when it comes e∣uen

to the very doing of what he intended, another conceit cros∣seth it, and turnes the first de∣termination out of doores; and so one thought thrusts out another infinitely: for, the heart is a store house of variable imagi∣nations, and vnstable purposes, for when a man is most priuie to the thoughts of his owne heart, (as hee thinketh) hee is com∣monly deceiued; hee may pur∣pose this or that, and deliberate vpon the manner of the perfor∣mance, and, as it were, assure himselfe of a happy and wished end, and yet succeed cleane con∣trary to his intention.

The heart is a closet full of deceitfulnesse.

THe heart is as a secret closset lockt vp as it were, and e∣uery man thinkes hee hath his owne true key to vnlocke it, and so no doubt euery man seemeth to doe, when hee deliuers his minde to another, by word, or writing: But such is the deceit∣fulnesse of the heart that either it ouer-ruleth the tongue that speaketh, or the pen that wri∣teth from the meaning of the heart, that he vttereth and wri∣teth false-hood for truth, or some truth mixed with deceit. The dore of his heart are the lips, and so subtile is the heart, that it cannot open it selfe, (by na∣ture) but to euill; for, the

heart of it self is corrupt, aboue all things: and corrupts euery acti∣on, both of the body and mind, and whatsoeuer proceeds from it, is either euill, or mixed with euill: And therefore is the wisest naturall man igno∣rant of the euils of his owne heart.

The heart pondereth all kinds of wickednesses.

IF a man duely, and throughly examine the wickednesse of his owne heart, and be not par∣tiall, hee shall finde it inclinable to the most egregious euils that the most wicked reprobate, that euer liued, committed: yea hee shall finde among infinite other greeuous sinnes, motions ten∣ding euen to murther, nay to

reason, as it were, within him∣selfe against the very essence of God, and against the deity of Christ. There is no thing so wicked and impious, but mans heart by nature is, or one time or other hath beene inclined to perpetrate.

Wisedome suspects the thoughts of the heart.

ANd therefore doe many (though well grounded in Christianity) suspect euery motion that proceeds from their hearts, fearing to be decei∣ued by the deceitfulnesse of them: And therefore endea∣uour to trie them, by the touch∣stone of the word, whether they bee sound or sinnefull,

which is an argument of a good heart.

The most godly thinke other mens hearts, words and works better than their owne.

THe best man is so farre from iustifing his owne heart to bee cleane, as (although other commend his words (which should be the true messengers of the heart,) and praise his works, that seeme worthy of praise) yet hee thinketh euery mans heart, wordes and workes, better, more cleane and more vpright than his, Yet, such is the naturall pride and se∣curitie of many, that they dreame (through the grosse corruption that lurkes in their hearts,) that they are very excellent and innocent

creatures, of sound and vnpollu∣ted hearts, despising others in re∣spect of themselves, as the Pha∣risee did the Publican, and yet in heart prophane and wicked.

Many men deceiue themselues, by flattering their owne hearts.

THere is no man that can right∣ly iudge his owne heart, though hee may (as many doe) make a faire outward show, as if his heart were according to his outward behauiour, when yet it is full of hypocrisie, spitefull, Ambitious, full of vices and vn∣cleane desires.

This man perswadeth himselfe, that as long as the world doth hold him holy and innocent, how corrupt soeuer his heart be within,

hee standeth with God as hee doth with men. If men iustifie him, God cannot (nor will) con∣demne him, a note of a corrupt heart.

As no man knoweth his owne heart, so much lesse ano∣ther mans by his out∣ward conuersa∣tion.

BEE not deceiued, thou that canst not truly iudge of thine owne heart, dost thou thinke that other men can? Thou wilt say, by the fruits the tree is knowne, thy heart is the tree, and thy outward workes the fruit: if then men see thy good workes, they cannot but approue thy heart to bee sea∣soned accordingly. But thinke that man seeth and iudgeth accor∣ding

to the outward shew onely, and that there is one alone that seeth and iudgeth the very heart and reines: and therefore, whe∣ther thou iudge thine owne or o∣ther mens hearts, by thine or their workes, thinke of others, as (of ne∣cessity (if thou deale impartially with thy selfe) thou shalt find in thy selfe a heart corrupt, filthy, and inclinable to things thou art ashamed to reueile, and affraid to commit, and were it not for the shame of the world or for feare of punishment, thou couldest find in thy heart to commit them, and thinkest thou that all men are not of like condition with thee, as touching the naturall corruption of their hearts? Who then can say his heart is cleane, though he may seeme vpright before men?

Selfe-loue a vice of vices.

IF therefore, thou diligently con∣sider that Vice of all vices, Self-loue, wherewith euerie man by nature is infected, & consequent∣ly thy selfe, thou wilt confesse thy heart to bee vncleane, and that it is farre more inclinable to think and conceiue euill than good, and more prone to produce sinne than to imbrace sanctity. And yet to thinke thy selfe through selfe-loue holy, and thy heart cleane.

Many men couet to couer the filthinesse of their hearts by a disguised con∣uersation.

IT is the common fault of most men, to please themselues, with

a conceit, that if they can speake well, if they can conceale their hidden inclinations and walke dis∣guised, so as men cannot see, nor perceiue the filthy thoughts and desires that lurcke in their hearts, by their outward actions, they are as sincere men as any are, though (for the gaining of a little pe••fe in the world) they will lye, sweare and forsweare, when the heart (if it could speake) would accuse them to bee lyers, to their faces. As if their hearts were tru∣ly seene & their consciences strict∣ly examined they could not but confesse.

How then can other men know us according to our inward hearts, when we our selues suspect them, and for shame seeke to couer and conceale the filthinesse of them with the cloake of hypocrisie, to

make them seeme full of integrity, being indeede full of impiety?

Our thoughts and purposes of heart ought to be tried by the word, and com∣mandements of God.

NAy, It may bee indeed, that a man may simply thinke his heart cleane, walking honestly and ciuilly before men, and find no cause of suspition in himselfe, why hee should not bee thought to bee the same (indeed) that hee seemes to bee: and thus no doubt, doe many men flatter themselues, for want, either of true search of their hearts, or for not trying their thoughts, purposes, imaginations, and desires, by the word of God. For, there is no man so senselsse, but

hee can conceiue the most apparent thoughts and purposes of his own heart, though concealed to o∣thers (were hee an Atheist) And therefore, if there bee in him any sparke of the knowledge of the Word of God (especially, of the ten Commandements) he may be able, as soone as any purpose of heart arriseth, to examine the e∣quity or iniquitie of it, by the same Word. And as he findeth it allowable, to put it in execution; or forbidden, to abandon it.

The most righteous man hath cor∣ruption in his heart.

IT is impossible, but that the best man, vpon serious examinatiō of the inclination of his heart, shal find it corrupt, though many through a slender and sleight search, seeme to

find nothing amisse: Paul knew no∣thing by himselfe, yet did hee not (as most men doe) iustifie him∣selfe, for, in another place he cries out against the corruption of his heart (being an elect vessel of Christ) saying, That which I should doe, I doe not: but that I should not doe, that I doe.

Many vnfelt sinnes lurcke in the best heart.

WHereby it appeareth that the best men haue many faults, which they them∣selues can take no knowledge off, neither obserue they them in them∣selues: And therefore had all men need to pray as Dauid did Cleanse my heart oh God from my secret faults. Many sinnes lye hid in the heart, not obserued by him that

harbours them: yet many men flatter (as it were) their hearts, o∣mitting to rip them up and to try them to the quicke: And there∣fore their hearts flatter them, and forbeare (as they thinke) to con∣demne them: But these are sicke and feele it not, their hearts are hardned against the time of a more serious examination, when their consciences shall witnesse a∣gainst them (to their finall con∣demnation) the corruption of their hearts.

Wee ought not to be partiall in the examination of our hearts.

BEE not partiall therefore but search thy heart in time, search it to the bottome, call all things (as neere as thou canst) what thou hast

thought, spoken, or determined, & if thou find by the strict rule of the Law, that it hath bin inclina∣ble to euill, and that thou haue committed sinne through the cor∣ruption thereof, thinke that there is more euill lurcking in the same: for, the tast of one cup of wine, sheweth what the whole vessell is. And, although thou know not throughly, what is in thy heart, yet by thy thoughts, purposes and desires▪ thou shalt finde whether it bee ouer-ruled by nature, or sea∣soned with grace: for, if thy heart bee inclined to doe thine own cor∣rupt will, it will appeare, if thou goe on in thy purposes and deter∣minations, without any stop, or re∣luctation, thou mayst iustly suspect thy heart to bee totally euill. But if thy purposes, be good and holy, then they will be crost, for though

the heart be (or ought to bee) the seat of the Spirit of God, yet there is a spirituall infernall power that will couet to possesse a part: And hee will oppose euery good thought and inclination either to ouerthrow it altogether, or to per∣uert it.

Desire of the heart to keepe Gods Lawes is an argument of a heart something well prepared.

BVt, if thy heart doe earnestly desire to keepe and obserue the Law and Commandements of God, thou mayst take it as an assured signe that thy heart (though it harbour some wande∣ring thoughts) is not altogether so corrupt, as that no good desires are in it. But thinke that Christ

hath begunne to circumcise thi•••• heart to purifie and renew it▪ It is he that mollifieth our vnrepenting, and hard hearts, by his Spirit; if thy heart bee sicke and heauy, through sinne, hee will ease and comfort it. Moses commands vs to circumcise the foreskinne of our hearts: namely, to cut off all euill thoughts, concupiscences, fleshly and vngodly desires.

Jt is God that circumciseth our hearts.

BVt alas, can nature suppresse nature? can corruption subdue corruption? How then can wee circumcise our owne hearts? Here is thy comfort, the Lord thy God will doe it for thee, so thou with his grace, adde thine endeauor, Hee will circumcise thine heart,

that thou mayst loue the Lord thy God, with all thy heart, and with all thy soule, that thou mayst liue.

Christ worketh after a better and a more sure manner in purify∣ing and cleansing thine heart, than thy selfe canst do; Thou canst not make an haire blacke that is white, much lesse make thine heart cleane that is filthy: It is hee onely that can change thine heart from euill to good, which when hee hath once cleansed, there followeth holinesse, integritie of heart, and outward godly couersation, by godly endeauour.

The heart emptied of sinne (as we thinke) to day becomes full againe to morrow, vn∣lesse God puri∣fie it.

BVt if thou without the helpe of this blessed Spirit, goe a∣bout (as it were) to euacuate and cast out thy knowne concupi∣scences and desires of thine owne heart (as many prophane men ma∣ny times endeauour to doe) Thou canst not but obserue, that what thou doest cast out to day, begins againe to defile thee to morrow, for such is the nature of the heart vnregenerate, that like a spring of water now emptied forthwith filleth againe▪

The heart a spring of cor∣ruption and sinne.

THe heart is a continuall spring of corruption, whereout wee draw sinne: and if wee repent it to day, and seeme to feele a kind of release, and pardon of it, if we continue not constant in keeping it out of our affections and desires, by faithfull prayer (which by na∣ture wee cannot doe) It will bee as full of impieties to morrow as yesterday it was.

Sinne once entertained into the heart hardly cast out againe.

IF thou giue thine heart but a little to sinne, and giue sinne but the head, in one seeming small

desire, It well afterward make way for it selfe, and then, when thou wouldst, thou shalt not bee able to withstand it, for thy heart by nature without grace (though it be neuer so much admonished and instructed, by the Word of God, to entertaine godlinesse and vertue, though neuer so much moued and pricked forward vnto piety and obedience towards God) it will bee like Lots wife, looke backe a∣gaine to her wonted desires, vntill it bee turned (as it were) into a stone, that no feare of punish∣ments, nor threats of torments, shall at last be able to peirce it, to the right reformation of it; for, as the heart is totally corrupt by na∣ture, so euery motion of the heart in it selfe tendeth to corrup∣tion. Take heede therefore, lest, at any time, there bee in you an euill

heart and vnfaithfull, to depart from the liuing God, and hard∣ned through the des••itfulnesse of sinne.

The best heart hath some feelings of euill motions▪

SInne proceedeth from a sub∣tile prompter, and deceiueth the heart not well instructed, the heart not regenerate: But the heart whom the Spirit of God hath sanctified, feeles in it selfe, a meere dislike of sundry motions which intrude themselues as it were, by stealth into it, striuing to haue the mastry, against which the regenerate part sets it selfe, as the Bees against the droanes, to hurle them out of the hyue of the heart, Nature and Grace can no

more mutually agree and embrace one the other, than Fire and Wa∣ter, and that is the reason, that the vnregenerate is at more peace than the regenerate heart: for as the heart by nature ingrosseth all carnall things that may delight it, and is at peace in it selfe, hauing no crosse motion to trouble it; So a spirituall and sanctified heart harbours, or at least indeauours to entertaine euery good and godly motion▪ And therefore as the best heart is in part spirituall and in part carnall, there ariseth a spiri∣tuall warre as it were in a truely regenerate heart, between the Flesh and the Spirit, which argues the heart to be indeed more spirituall than carnall: for, if it were total∣ly carnall, there would bee no striuing: But in that heart wherin the holy Spirit of God hath place

there ••hrough the malice of Satan and through naturall corruption, will fleshly and carnall motions, often intrude, either of them stri∣uing to bee chiefe Lord of the heart: for, either of them couets to haue all or none. The spirit will admit no participation with the flesh, But the Flesh yet will bee content like the falsely preten∣ding mother of the child, to haue the heart diuided, so she may haue her share for her pleasur••s shee could affoord a share to the Spirit, but it should be but a small share by the will of the flesh.

Nature and Grace striue in the best heart which of them should rule therein.

FOr, let Grace bee neuer so strong in us, yet will Nature

show it selfe oftentimes, yea, and seeme to bee mistresse, and com∣mandresse in the heart: Otherwise how could a righteous man bee said to sinn•• seuen times a day? in whom it cannot bee denied, but there is Grace aboue Nature; and that Grace keepes Nature in some measure vnder, though with much striuing: for sinne is of so imperious a condition, being the daughter of Sathan, the prince of pride, that if it were possible, would beare the whole rule and sway of the heart; and so it doth where Grace is absent; and, though Grace haue the mastery, yet there will rest so many, and so strong re∣bellions desires in the corrupt part of the heart as will breake forth bee it neuer so strongly guarded with faith and the feare of God, though they preuaile not so much

to hurt, as to exercise, euen the most righteous man in resisting them.

An Hypocrite may shew himselfe in outward behaviour a good Christian.

HAppy is the man that hath a perfect heart, renewed and purged from that originall cor∣ruption, which it hath by nature, for it maketh that true and essenti∣all difference, which distinguisheth a sincere Christian from a counter∣feit. An Hypocrite may seeme by outward exercise of Religion, and holy duties, to be a very righteous man; as Cain, who was as forward in his sacrifice as Abel was. The Pharesee, in his prayer see∣med to abound in the outward practice of fasting, in almes-giuing

and paying tythes, yet an Hypo∣crite.

An hypocrite may look like a true Christian, haue the habit of a Chri∣stian, speake like a Christian, ver∣bally pray like a Christian, and in outward holinesse make shew to be a christian, and yet harbor with∣in him, a false, filthy, and a heart full of corruption and iniquity, which hee learneth of his master the Deuill, who can transforme himselfe into an Angell of light.

God loueth a cleane heart.

BEware therefore, whosoeuer thou art, that thou shew not more forged holinesse without, than thou hast sincerity in thy heart, for, God cannot allow of a counterfeit conuersation, Hee lo∣ueth a pure and cleane heart; if

that be well seasoned, and in good order, the actions will appeare by a truely sincere, not by a counter∣feit course of life.

The markes of a pure heart,

IF thou couet to heare the Word preached, if thou hunger and thirst for righteousnesse, if thou pray often faithfully and fervently, if thou loue the godly vnfainedly, and desire to doe good vnto all cheerefully, Surely, thy heart is well prepared to keepe all thy thoughts, imaginations, desires, thy tongue, and all the senses of thy body in good order, and to set all other things in order before thou dye. Lastly examine the Af∣fections of thy heart.

To examine how the heart stan∣deth principally affected.

AFfection is the highest de∣gree of loue, lust, and hatred; and one of these doth commonly possesse euery heart; which, who∣so doth dilligently examine, hee shall be able to judge, whether his heart be right with God, or ouer∣ruled by Sathan. Although the Prophet Ieremy, saith that the heart is deceitfull and wicked a∣boue all things, who can know it? None, indeed, can know the heart of another man, nor how it stan∣deth affected, but by his outward behauiour and conuersation, which hee may dissemble to men; but God will examine, and finde out his most inward, euill and un∣godly affections, how cunningly

soeuer they be dissembled, for, hee seeth not as man seeth, man looketh vpon the outward appearance, but the Lord beholdeth the most se∣cret affections of the heart. But a man that is not partiall, and loues not to deceive himselfe in his own vaine imaginations, by little search may finde how and whereunto his owne heart is most affected. And happy is hee that findeth his heart affected, as were the Iewes at the preaching of John Baptist; By whose eager loue and desire of the Word, euen the Kingdome of God suffered violence; And through their violent affections, they seemed to take it by force: there was such forwardnesse and zeale in them to heare the Word, as they vsed a godly striuing to get it, which godly and violent af∣fection God himself approueth.

There is nothing in the world that we ought so to affect and de∣sire as to heare the word, the Gos∣pell of Christ our Saviour prea∣ched, whereby we apprehend such loue in him towards us, as cannot but draw our uttermost loue and affection againe towards him, in whom wee haue assurance that our soules shall be saued in the day of judgement, the end of all hap∣pinesse.

Euery man commonly affect∣eth his owne Countrey best, and they are but two, Heaven and Earth; and as wee stand affected to either of these, wee shall finde and feele how we are againe affect∣ed of them. To affect them both no man can, and to be affected of both is impossible. Hee that hates the light cannot but affect darke∣nesse, and hee that imbraceth this

world and the things in it cannot truely affect heauen, and heauenly things, no man can serue two ma∣sters, God and Mammon.

The men affecting this world, are in part knowne by the things they are obserued to loue and seeke in this world. They that set their affections vpon this worlds ho∣nours, and seeke ambitiosly (as Ab∣solom did to the dethroning of his father) to reigne as king, They that affect and hunt after pleasures to fulfill their beastly lusts, the drunkard, that riseth early to follow strong drinke, the whoremaster, the couetous person, the enuious, the proud, cannot these know themselues, and bee knowne of others, to affect the world and the lusts of the flesh, more then heauen and the saluati∣on of their owne soules?

Such are the infinite vanities that lurke in mens heartes, that steale away their affections from God and godlines, As where one truely affecteth the best things, many affect those things, wherein there is not onely no profit, but deadly danger: as some their neighbours wiues, as Dauid; some their neighbours lands, as A∣chab; some the beautie of women, as Sichem; some pride, populari∣tie and vaine glory, as Herod; some gurmondy, as the Glutton in the Gospell; some the increase of riches and reuenewes, as the rich man mentioned by Christ, and common vsurers; some through the force of their vnresistable affe∣ction, to haue their lust of Women, being preuented, haue not only be∣come distracted, and crased in their braines, but (pricked on by

the instigation of Sathan (haue been their owne hangmen and execu∣tioners; vnfit to name any, though many such haue beene of late me∣mory, Nay, some (which is strange to consider, both men and women) haue fallen so farre in loue, with the beautie and feature of their owne Persons, as they haue diued so deepe into conceit of their owne excellencie, as hath carryed them to more frensie, wherein many haue beene knowne to haue perished desperately.

Some againe are partiall in their affections towards their children, seeming to affect one intirely, and to disrespect another meerely, wherein there may bee cause in re∣gard of Vertue or Vice, but if it proceed onely of carnall respects, it is reprouable: Jsaac loued E∣sau, more than hee loued Iacob;

Ioseph affected Manasses, aboue Ephraim; Abraham affected his sonne Jsmael, so intirely, as hee would haue preferred him before his promised seed Isaac, O that Ismael might liue in thy sight.

Thus doth blind affection often incounter the light, euen of diuine reason. And yet wee see strongest carnall affections variable: what a man affecteth to day, he loatheth tomorrow; what he tenderly em∣braceth now, hee reiecteth within a while. The affection of Am∣mon towards his sister Thamer, was most hot and violent, And yet when his filthy lust was ful∣filled hee hated her far more than he seemed to loue her before.

It is the nature of the corrupt affections of the heart, to alter and turne as the wind. How many proud men and women haue wee

seene, obserued, or heard off, that haue set their affections so e∣gerly vpon new fashions, gar∣ments, women especially, who haue beene striken either, by the suggestions of Sathan, laying their pride before the eyes of their weak consciences, to driue them to dis∣paire, or in the mercie of God, who hath called them to reforma∣tion, haue to day worne their, proudest attire, and that in great conceited glorie, that the next day haue espec••ally, cast them all into the fire and consumed them?

The like change & alteration of affectiōs falleth out often between dearest affectionate friends, sworne brothers (but) in euil, of whom one hath beene the butcher of the o∣ther. How dearely doe many times men and their wiues affect one the other? one seemeth the better to see

the other, their loues seeme so mutually intire as there were no possibility that euer a word should passe amisse, or in displea∣sure betweene them, and yet within a while, they haue falne together like wool-cards, tongues▪ fists and nailes haue walked, wher•• before sweetest words seemed not sweet enough.

The like inconstancy may bee obserued daily amongst our selues in men so hot in religion, and fol∣lowing the word, as they seeme to affect nothing else, and sorrow much if they heare but one Ser∣mon in a day, were it possible they would heare tenne, such appea∣rance hath their zeale: yet when the world offers them some extra∣ordinary commodity or aduance∣ment, they will with Demas, relin∣quish Pauls preaching and em∣brace

the world. The seede of the word sowne in their hearts, fals a∣mong thornes that choke it.

There is no affection truely constant, that hath its beginning from any of the outward senses, because, their obiects bee in them∣selues inconstant; What sees the eye? What heares the eare? What pleaseth the taste? What outward thing affects the mind, But things vanishing and variable? And therefore as the obiect beginnes to alter, so doth the affection.

But he that affecteth Christ, he that aboue all things, truely desi∣reth the sincere milke of the Word, Hee that thinkes nothing so deare, nothing so pretious, nothing so delightfull, nothing so commodi∣ous, as the assurance of his glory to come, Hee will affect nothing

in comparison of it. Hee will disaffect Father, Mother, Wife, Children, Lands and Life it selfe, in regard of it. On this he thinks and meditates day and night, here is his treasury, and vpon it hee sets his whole affection. Hee longeth to enioy it, as a bride her bride∣groome: He neuer thinkes his af∣fection perfect enough, hee striues by hearing, reading, meditating on the Word, to inflame his affe∣ction more and more; and stands in continuall feare, lest some inferi∣our delight should worke the least extenuation of it. And therefore when he findeth any thing delight∣ing any of his outward senses, hee presently suspects it, checks it, and casts it off, as an infected garment; knowing, that as long as that hangs about him, it presseth down his deare affection of things aboue (name∣ly

of Christ, the anchor, and fini∣sher of his faith) to vnprofitable things below.

The heart thus affected, is euen here rauished as it were with the loue of Heauen & heauenly thing••; reiecting all transitory vanities. The purchase of lands, the triall of Oxen, nor the marrying of a wife, shall not hinder or diminish this his heauenly affection.

What may bee the reason then, why most men affect the inferiour, fickle, and vanishing things that leade to destruction, and seeke not nor delight in heauenly, the end whereof is glory? Surely no o∣ther reason, but that which lead Eue to affect the Apple, because it was faire and beautifull to her eye, and pleasing to her taste, which made her quite forget the happy estate wherin she was before she tasted it.

The hearts of carnall men are carryed away, and moued (for want of the knowledge of the Word of Grace) to affect as Eue did, things faire to the eye, sweet to the taste, pleasing to the ••are, and profitable to the purse, and all but for vaine-glory among worldly men, which maketh them to forget, not only what they were but (which is more dangerous) what they shall bee; and yet ra∣ther than they will giue ouer these worldly trifles, yea, (in respect of good things indeed,) which are heauenly) being more base than dung) they will aduenture the losse of heauen, and run headlong to hell.

Some may say, if it be not law∣full for men here to affect earthy things but to the indangering of the losse of heaven, mens cases are

hard. It is not denyed, but, as it is permitted to men, to enioy the necessary vse of many earthly things, so it is lawfull also mode∣rately to affect one pleasing or profitable thing aboue or before a∣nother; prouided, that they carry not the whole heart with them, as the word affection may import, which belongeth onely to GOD, whom we ought to loue with our whole hearts, which is that utter∣most extent of affection, due to none in the highest degree but to God and his Christ.

What profit canst thou reape, by thy so louing and affecting things here below? which aboue all o∣ther ought to bee thy wife, that lyeth in thy bosome▪ thy children who are of thine owne flesh and blood, thy neighbours as thou art commanded, and thy fellow mem∣bers

of Christ: These are thy nee∣rest and dearest, yet ought not these so farre possesse thy heart, as if thou lose any of them, thou shouldest grudge at him that gaue them, as many weake men and women doe, as though their chil∣dren, husband, or wife, were given either to other in perpetuity: And when they dye, to shew their af∣fection through immoderate griefe and sorrow, to bee more strongly knit vnto these mortall creatures (that are not theirs but lent them) then to God himselfe.

This is no vertue but a vice of the heart, neither can it be truely called naturall affection, though it proceed of nature, not of grace, for euen naturall affection, ought to haue this limitation, namely to extend no further than natural life, for when the life of him wee doe

affect is ended, naturall affection should cease.

Dauid, no doubt, did intirely a∣ffect his son, whom he had by Bar∣sheba, and shewed the same af∣fection towards him while he was sicke and aliue, but as soone as the childe was dead, he cast off his af∣fection and sorrow, and left mour∣ning for him that he so intirely lo∣ued when he was aliue.

Such affections therefore, as are set vpon the transitory and uncer∣taine things of this life, may bee truely termed foolish if they passe the bounds of diuine reason, for they onely savour of the corrupti∣on of nature, and cannot returne any sollid comfort to the heart of the affectionate.

Where affection is grounded onely vpon carnall opinion with∣out true and illuminate judgement

it is like fire in flaxe, soone inkind∣led, and soone extinct, soone hot, and as soone cold: And no o∣ther foundation haue those affecti∣ons that are set vpon carnall and vanishing things.

A man may (as is often obser∣ued) affect, and hate (as it were in one breath) things variable and interchangeable, for as all naturall things are inconstant, so is mans heart. Saul seemed so highly to affect Dauid, as he was content to giue him his daughter in marriage; yet how soone was his loue tur∣ned to deadly hatred? It was not grounded vpon that loue that pro∣ceeds from the Spirit of God. But Ionathans loue and affection to Dauid was grounded vpon a more diuine and setled opinion, hee saw that God was with Dauid; And vpon this ground, whosoeuer

foundeth his affection towards a∣ny man, namely as hee findes him to be a man beloued of God, his affection is approued of God.

O that wee could rectifie our loue in this point, and learne to af∣fect the best things; and not to set our affections on things of the world, which when wee haue them they steed vs nothing be∣yond necessity, how superfluous soeuer they bee. And when wee seeme to haue them in best assu∣rance either they leaue us, before the time, or wee must leaue them▪ in time.

Let us make choice therefore as Mary did, of the better part, namely to affect things perma∣nent which are aboue, and they most excellent. Then need wee not to feare; bee wee poore, or rich, high or low, noble or base,

wee shall be able to set our houses both domestick, & of our soules, in such compleate order, as shall wit∣nesse our godly care (in our liues) when wee are dead.

A preparatiue to Prayer.

LEt the words of my mouth, and the meditation of my heart, be now and alwayes accep∣table in thy sight, O Lord, my strength, and my redeemer.

Let my prayer come before thee as Incense, and let the lifting vp of my hands be as an Euening sacrifice, & like a morning obliga∣tion, a sweet smelling sauour in thy nostrils. Heare my prayers and an∣swer me graciously for Iesus Christ his sake, Amen.

A Prayer for Sunday Morning.

O Lord God Almighty, euer-liuing and euer-louing Father in thy well-beloued sonne Iesus Christ; who art father of all, and rich vnto all that call vpon thy name in truth and sincerity, to thee I call and cry, together with thy forme, and holy spirit, three distinct persons, in the vnity of essence: who hauing made all things of nothing, sustainest them in thy good prouidence, by the word of thy power, that thy name by all men, and by all meanes might bee glorified. Lord I acknowledge this day to be thine, as consecrated and set a part for thy worship and service, and to be obserued not only

as a holy day, but a glorious day vnto thee, wherein I ought to pay my vowes vnto thee, present my person and my prayers before thee, heare thy word, and meditate vpon the same, to thy glory and mine owne good. To this end re∣moue farre from me all wandring thoughts, and worldly affections, and worke in me a desire of study∣ing thy Law and of walking in the truth, that thy word may not bee vnto mee the sauour of death vnto death, but of life vnto life.

I present not these my supplica∣tions trusting to my owne righte∣ousnesse, but in thy manifold mer∣cies, grant me therefore I beseech thee gratious audience, and merci∣full accepta••ce, euen for my redee∣mers and sanctifiers sake; And (as duty obligeth mee) principally, and aboue all other things, and pri∣marily,

in the first place, and be∣fore all other things, I extoll thine infinite goodnesse, together with thine eternall wisdome and truth, that thou hast protected mee all this night past, and made me to rest and sleepe so quietly vnder the sha∣dow of thy wings. And I beseech thee, from the bottome of mine heart to protect me this day with thy mighty hand from all dangers both of body and soule: giue thine holy Angels charge ouer mee, to guide me in all my waies, to keepe mee from euils both bodily and ghostly, that keeping my faith and a good conscience, I may haue thy witnesse and testimony within my selfe, that thou hast not ordained me to wrath, but to obtain eternall life and saluation. To this end, re∣moue farre from me the offences of this present euill world; mortify

and kill in me the concupiscense of the flesh, & crucifie all carnall lusts and affections, that vice being sup∣planted, vertue and grace may bee established, liue and grow in mee. Let not since haue dominion ouer mee, reigne and beare rule in my mortall body, to ouer-sway my soule and incline it unto euills, but let thy loue possesse my soule, that grace may incite and stirre vp the same vnto all holy duties which may be soe pleasing vnto thy maie∣sty, as may procure thy fauourable kindnesse, blessing, and protection. Giue mee a contrite heart, to be∣wayle my former life, and let mee finde comfort in thy mercy for the remission of my sinnes. Sanctifie me O blessed and holy trinity this holy day with thine especiall grace, that I may honour thee, as a Crea∣tor; loue thee, as a redeemer; and

expect thee as a Sauiour; that I may haue a modest carriage in my behauiour, true deuotion in my prayers, and reuerent attention in thy presence, to heare thy word. Vnlocke the cares of my body that I may heare those things which thou shalt teach me, that hearing, I may vnderstand them; vnder∣standing, I may remember them; remembring, I may practice them, to adorne that profession which I haue made in thy name, and con∣firme mee in the faith of thy sonne Iesus Christ, whereto I was bapti∣zed. Raise mee O Father by the power of my sauiours resurrection from sinne and iniquity, and giue me spirituall rest, peace of consci∣ence, ioy in the holy ghost, and fel∣lowship in the communion of Saints, that when I shall leaue this world, I may keepe an euerlasting

Sabbath with thee in the kingdome of heauen. Behold O Lord I knock at the dore of thy mercy withall the power of my soule, and strength of my minde, for all these graces and fauours, beseeching thee to continue vnto mee the right vse of the same, that thy spirit may wit∣nesse vnto my spirit that I am thy sonne, and shall bee heire of thy kingdome of glory, and that I may be partaker of the inheritance with thy Saints in light, where are plea∣sures that last for euermore. Grant this O Father for Iesus Christ his sake. Amen.

A Prayer for Sunday Noone.

O Lord my God, great in ma∣iesty, and infinite in mercy; wonderfull in thy goodnesse vnto thy Church and children, who hast commanded mee to make prayers and supplications for those that shall enter into the ministery, and stand before thee to waite at thine Altar; the har••est being great and the painefull and conscionable la∣bourers but few; I beseech thee that thou wouldest bee pleased to send able ministers into thy Church, and set such ouer particu∣lar congregati••ns as like Iohn the Baptist, may bee burning lights, burning, as being zealous in fer∣uency; and lights also as being con∣spicuous

and eminent for charity, sanctity, and all holy graces of thy spirit. Thy Vrim and Thummim be∣ing on them as vpon thy holy ones, let them be sound for doctrine, and holy for life and conuersation; prea∣ching, let them practice, and by pra∣ctice let them preach and teach the things which concerne thy king∣dome. Open and let open vnto them the dore of vtterance, that they may teach thy word freely and boldly. Take away all diffe∣rences & contentions from amongst them, make them examples to those that beleeue, in soundnesse of doctrine, and integrity of conuersa∣tion. And because the rule of my life depends vpon thy word in their mouthes, blesse them with all gra∣ces fit for their calling, that I may giue thanks vnto thee for them, finding thy blessing vpon mee

through their labours, and may praise thy name for euermore, Amen.

A Prayer for Sun∣day Night.

O Euerlasting and euerlouing Father, mercifull Lord God, creator, guider and preseruer of all men and all things, who creating man after th••ne Image, in wisdome, knowledge, and vnderstanding, enriching him with all gracious a∣bilities, helpes, and f••rtherances, for the working out of his owne saluation with feare and trembling; giue me a reuerence of thy maiesty, and a feare of thy most holy name which is so dreadfull and terrible, that being by thy grace forewar∣ned, I may fly from thy wrath to

come, and at this present come be∣fore thee in all confidence of thy goodnesse, to implore thy grace, and the manifestation of thy fa∣uour. Looke downe from heauen, thine holy habitation, and behold with the eye of thy loue and ten∣der compassion, mee, poore soule, that distrusting mine owne righte∣ousnesse, goe out of my selfe, cal∣ling vpon thee in the words of the Publican, and saying: O God bee mercifull to me a sinner. Write not bitter things against mee, neither suffer me to possesse the sins of my youth. Forgiue and forget all my transgressions, and cast mine iniqui∣ties as farre from thy presence, as is the east from the west. And pardon good Lord, I humbly beseech thee, the faults and frailties which haue escaped this day in the sanctifying of thy Sabbath, whether they bee

sinnes of omission, or commission; wash them all away in the blood of thy Sonne, sanctifie me by the Word thy word of truth, that this day hath sounded in my eares; grant that like good seed sowne in good ground, it may take root downe∣ward, and bring forth fruite vp∣wards to the glory of thy great name, the praise of thy grace, and credit of the Gospell. O let thy word be euer in my minde, to me∣ditate of it; in my mouth, to speake of it; and in my life and conuersa∣tion, to practice it. By it worke in my heart Faith, Hope, Cha∣rity, and al other supernaturall gra∣ces, which accompany saluation: open mine eyes, that I may see thy Law; and incline mine heart, that I may loue the truth; and louing the same, may yeeld obe••ience vnto it; doing thy will on earth, or at least

endeauouring to doe it, as the An∣gels in heauen; willingly, without murmuring; speedily, without de∣laying; constantly, without cea∣s••ng; and vniuersally, without o∣mitting what thou commandest and commendest in thy word. So shall I not be distracted with foo∣lish feares, nor dispaire of thy mer∣cy, but euer hope and trust in thee, and finde grace to helpe mee at a time of neede. Grant this, O Fa∣ther, for thy Christ, my Iesus, thy Sonne, my Sauiours sake, who euer liueth and raigneth with thee, one true, immortall, & euerlasting God: to whom with thy blessed Spirit, and thee, O holy and heauenly Fa∣ther, be ascribed of me and all thine, all honour, and glory, world with∣out end. Amen.

Monday A morning Prayer.

O God, my God, and Father of my Lord and Sauiour Iesus Christ, whom no man knoweth but by thine especiall gift; grant, that to the rest of thine exceeding benefits towards me, this which is the grea∣test that can be bestowed vpon man∣kinde, may be added also; namely, that as thou hast raised vp my bo∣dy from sound and sweet sleepe, the image of a corporall death; so also thou wouldest deliuer my minde and affections from the sleep of sinne, and from the darkenesse of this world, and after death restore the same body to life, as well as thou hast called it from natu∣rall sleepe. And seeing thou hast brought mee to the beginning of this day, which is the first day of

the weeke bee thou (as this night past, and euer heretofore) present with me, and president in me. Lèt thy holy Spirit be my counsellour and instructor, my God and my guide to lead mee into all truth. Helpe me by the assistance of the same Spirit to watch ouer my thoughts, words, and works, that I may neither think, speak, nor do any thing which is not warranted by thy word, but that setting thee and thy law before my eyes, I may come to the knowledge of thy will, in all reuerence and humility of soule submit my selfe thereunto, that or∣dering my life and conuersation thereby, and walking according to this rule, peace may be upon me as vpon the Israel of God. Let mee neither oppresse, nor defraud my brother in bargaining, buying, and selling, false weights, and ballances,

or the like dishonest meanes, but guide me so by thy grace, that my conscience may euer cheere mee vp through a delightfull apprehension of thy blessefull fauour. To this end order thou my paths, and esta∣blish my goings in the way of peace, grace and saluation. Cause thou mee to walke before thee and be vpright; make me to pro∣vide things honest before thee and men, behaue my selfe as in thy sight, and doe vnto others, as I would bee dealt withall my selfe. Let no sin, inordinate lust, or vnruly passion haue dominion ouer me, but helpe thou mee to leade captiuity captiue, to kill and crucifie my lusts and sinfull affections, and wage warre with my corruptions, vntill through Christ, which strengthe∣neth mee, I shall proue more then conqueror. Grant this vnto

mee for Iesus Christ his sake. Amen.

A Prayer for Mon∣day night.

O Lord my God, and gracious Father in Iesus Christ, I doe here in all humility prostrate and cast downe my selfe before the foot-stoole of thy throne of grace, to offer vnto thee this mine euening sacrifice of prayer, praise, and thanksgiuing, who diddest offer vp thy Sonne vpon the crosse to be a propitiation and meritorious sa∣crifice for the sinnes of the world. Lord heare me, and helpe me, and be mercifull unto mee: my sinnes are great, but thy mercies are grea∣ter: my trespasses finite, but thy compassions infinite, & neuer faile;

though I faile of my duty towards thee, yet thou art good and graci∣ous vnto such as seeke thy face and fauour, humbling themselues, and powring out their soules before thee. Wherefore I humbly beseech thee that as the heavens are higher then the earth, so thou wouldest extend thy mercy beyond my de∣serts. Indue me with faith, sancti∣fy me with all other graces of thy Spirit, that appearing in thine I∣mage, thou mayst know mee and acknowledge me for thine owne-Lord heare my prayers, and let my praises be acceptable in thine eyes. For vnto thee, O Lord, vpon the altar of mine heart doe I offer vp all possible praise, and thanksgiuing for all thy blessings both spirituall and temporall, heauenly and earth∣ly, in great abundance cōfer••ed vp∣on mee: and aboue all, for Iesus

Christ the fountaine of them all, by whom I haue redemption through his bloud, and accesse through his life. I thanke thee like∣wise for the sweet influence of thy gracious & well guiding holy Spi∣rit, for the manifestation of thy selfe and sacred will, by thy word read and preached, for the confir∣mation and strengthening of my faith, by those sacred signes, and pledges of thy loue which thou exhibitest and giuest to mee, and vnto euery beleeuing soule in the Sacraments. I thanke thee for my life, liberty, food, and rayment, health, wealth, peace, and plenty, which thou in much mercy hast af∣forded vnto me from time to time; for keeping mee now and euer from sudden death, and sundry dangers whereinto I might haue fallen, by reason of my manifold

sinnes. And I beseech thee to con∣tinue this thy prouidence ouer me, (and mine, and thy whole church) as thou hast hitherto beene a S••nne to comfort me, so bee thou now a shield to protect me: keepe me in soule and body, goods and good name: vouchsafe mee this night peace vnto my soule, rest and quietnesse to my body, that therein being refreshed, I may bee cheared vp in my minde, and made the more prompt and ready to doe thee laudable seruice the day fol∣lowing, and all the dayes of my life, and that for Christ Iesus sake, the Sonne of thy loue, Amen.

Tuesday A Morning Prayer.

MOst gracious God and mer∣cifull Father, thou that art glorious in power and holinesse, I thy poore and miserable creature being but dust and ashes, doe here humbly present my selfe, soule, and body before the throne of thy ma∣iesty▪ confessing and acknowledg∣ing from the bottome of my heart that I am a most vile sinner, con∣ceiued in sinne and borne in ini∣quity, and am by nature back∣ward vnto that which is good, and prone vnto all manner of euill. By meanes of this origina••l corrupti∣on, drawne from the loynes of my first parents, mine vnderstan∣ding is full of all blindnesse and

darkenesse, my memory of forget∣fulnesse, my will of perversnesse, mine affections of disorderlinesse, my heart of hardnesse: yea there is within mee a distemperature of all parts, so that from the crowne of the head vnto the soule of the foote there is no soundnesse within mee; wash me throughly from mine ini∣quity, and cleanse mee from my sinnes: enrich my barren heart with the sanctifying graces of thy spirit, that growing in knowledge, fru∣ctifying in faith, loue, charity, and abounding with all other holy ver∣tues and heauenly qualities, I may be washed, iustified, and sanctified, in the name of the Lord Iesus, and by the Spirit of my God; and haue the witnes and euidence within my selfe, that there remaineth no con∣demnation to me, being in Christ Iesus, walking not after the flesh,

but after the Spirit. Lord I con∣fesse, I am vtterly lost, and haue no hope of saluation left vnto me, ha∣ving walked after the vanity of my mind, and liued in al lust & lewd∣nes, riot & reuelling, vncleannes & sinfulnes; so that if thou shouldest be extreame to marke what is done amisse, O Lord, who may abide it? Enter not therefore into Iudge∣ment with 〈◊〉〈◊〉 seruant, for in thy sight shall no flesh liuing bee iusti∣stified. Though my sinnes haue magnified themselues in infinite length, breadth, depth, and height, yet let thy mercy (which passeth all vnderstanding) farre exceed them. And howsoeuer, by reason of my sinnes, I haue iustly deserued to be not only depriued of thy ble∣ssings, but for euer deserted, & forsa∣ken, yet for his sake in whom thou art well pleased, cast me not away

from thy presence of grace here, or glory hereafter, but by the one lead me to the other, by holinesse bring me to happinesse. Behold, O Lord, how I am thy seruant, and the sonne of thy hand-maid, O grant mee grace, that I may liue with thee for euer. Thou hast re∣deemed me, oh let me not fall into captiuity and bondage vnto sin and Satan, because I weare thy cogni∣zance & liuery, but so confirme and strengthen me, that both in life and death, I may continue thine, that I may neuer draw back vnto perdi∣tion, or forsake thee the euer-liuing God, or renounce my Christ, who hath the words of eternall life, yea who is the Way, the Truth, and the Life; but that both in prosperity and aduersity abiding by thee, I may liue in thy feare, dye in thy fauour, rest in thy peace, rise in thy power,

and raigne with thee in thy glory. Amen.

Tuesday An Euening Prayer.

O Lord God euerlasting, and full of pitty, I am a sinner, yet thy seruant, not hauing transgressed through wickednes, but much weak∣nesse and infirmity; spare me there∣fore (good Lord) according to thy usuall dealing with those which in prayer haue had recourse vnto thee, and according to thine old vn∣changeable nature of thy kindnesse and long suffering. Thou mightest haue taken me away in my sinnes, but thou hast giuen me space of a∣mendment, and grace to returne vnto thee, to seeke thee whilst thou maist be found, and call vpon thee

whilst thou art neare. O Lord, be not farre from me, but draw neere vnto my soule, make haste to de∣liuer me and helpe me. Nay Lord, thou art euer with, and neuer failest those who seeke after thee, and call vpon thee with words of deuotion and contrition; to such thou art a present helpe in trouble, their shield and buckler, their rocke and strong hold, their castle and fortresse, the horne also of their saluation. In∣stantly doe I knocke at the gate of thy mercy, Lord open vnto me and receiue me to thy protection this night, as thou hast safe-garded and guided me this day past, so keepe me now and euer, because I trust in thee. Lord preserue mee in health, wealth, and godlinesse (if it be thy gracious pleasure) vo••chsafe mee peace of conscience and ioy in the holy Ghost, guide me here by thy

counsell, and after that receiue me to glory. And now seeing thou hast brought the night vpon mee wherein thou hast ordained man to take his rest, keepe me, O Lord, as the apple of thine eye, saue and defend mee from all annoyances, fond dreames, strong fantasies, and delusions: Cause thine Angels to pitch their tents round about mee, and keepe watch ouer my soule and body, that I may not (if it bee possible) sinne in either word or deede, but may persist and goe for∣ward in mine innocency and inte∣grity, vntill the appearing of my Lord and Sauiour vnto iudgement.

Good Lord deliuer mee from suddaine death, feares and affright∣ments, casualties by fire, water, or tempestuous weather, disturbance by theeues, or any other danger whatsoeuer. Let my lying downe

in the bed, put mee in minde of my resting in the graue, and my rising from thence, of my resur∣rection, that both in life and death I may continue thine, through Iesus Christ. Amen.

Wednesday A Morning Prayer.

O Eternall and all-seeing God, who art of infinite maiesty, looke downe from heauen, the ha∣bitation of thy holinesse, vpon me thy poore and vnworthy seruant, lying groueling, and groning vn∣der my sinfull misery. Thou art a God of power, and canst relieue me; of goodnesse, and wilt in thy good time mercifully helpe mee. Vnto thee therefore, upon the ben∣ded knee of my soule doe I come, humbly beseeching thee to cure

my sinfull corruptions, and by that bloud which my blessed Sauiour (out of his gashy wounds) did shed for mee, to wash away my sinfull staynes. O Lord, the fountaine of thy mercy, can neuer bee drawne dry, nor the merits of my blessed Sauiour emptied: O therefore bathe my soule in them, that being san∣ctified and iustified, I may appeare in thy sight more pure and white then the snow in Salmon.

And because it is a pleasant thing vnto thee to giue thanks, I blesse thy name for keeping mee this night past, and bringing of me to the beginning of this day. De∣fend me gracious father in the same: let thy eyes alwayes attend vpon mee, prosper, preserue, cheere vp and cherish, guide and gouerne, instruct and direct mee in all my studies, labours, actions, imploy∣ments,

and duties of my calling, that I may spend and imploy this day, and the remainder of my life according to thy blessed wil, setting thee alwaies before mine eyes, and liuing in thy feare, euer working that which may be found accepta∣ble in thy sight, to the glory of thy most holy name, the peace of my conscience, and the saluation of my owne soule, and the edification (by my good example) of all those that attend and depend vpon mee. To this end be thou (O Lord) my God and my guide, my protector, and defender: keep me vnspotted of the world, teach mee to deny vn∣godlinesse and worldly lusts, and to liue soberly, towards my selfe; righteously towards my neigh∣bour, and piously towards thee my God; repenting me of my sinnes, and seruing thee in holinesse and

righteousnesse all my daies, that in life thou maist bee my God, in death my deliuerer, after death my eternall rewarder. Amen.

Wednesday An Euening Prayer.

O Most glorious and gracious God, who ouerflowest in thy bountifull goodnes vnto the sons & daughters of men, that endeauour to serue thee and glorifie thy name. I doe here at this time with that good Samaritane returne to giue thee thanks for al thy merciful ble∣ssings bestowed vpon my soule and body, in things spirituall and tem∣porall; for mine election, before all time; my creation, in the be∣ginning of time; my redemption, in the fulnesse of time; my iustifi∣cation,

by faith in Christ; for my sanctification begun, and hope of eternall glory to bee reuealed. I praise and glorifie thee most holy father, for preseruing me hither∣to, for prospering me this day past in my vocation and calling, and for that thou hast yet spared me, and giuen me liberty and a gracious op∣portunity once more to inuocate thy holy name. O Lord I acknow∣ledge and confesse that thou migh∣test haue taken mee away in the middest of my sinnes, and in the very act of committing of them, but thou hast dealt more mercifully with me; continue good Lord, this thy mercy and gracious fauour to∣wards mee this night, and let thy blessing rest vpon me, keepe mee from feare and danger, and from all noysome dreames, and from all other hinderances of sweet repose,

and comfortable rest, which thou hast appointed for the recreating and refreshing of mankind. But because sinne is that which may with-hold good things from mee, and deny thy gracious blessing of protection, therefore I most hum∣bly and heartily intreate thee for Iesus Christ his sake to seale vnto me a free pardon of all my sinnes, of what nature or quality so euer they be, whether they be sinnes of omission, or commission, of know∣ledge, or ignorance, of weakenesse, or wilfulnesse; O Lord deale not with mee according to the magni∣tude and multitude of them, but for thine infinite mercies, and sons merits speake peace vnto my soule, assuring me of thy gracious pardon and reconciliation in Iesus Christ. Adde them not vnto my account, but blot them out of thy booke of

remembrance, and cast them out of thy sight into the bottome of the sea, that they may neuer rise in this life to shame mee, nor in the life to come to condemne mee; worke in mee an vnfained sorrow for sinne, which may occasion my repentance vnto saluation, neuer to be repented of.

Make me to bewaile my sinnes committed, and giue mee grace ne∣uer againe to commit my sinnes bewayled, but proceed from one degree of holinesse vnto another, from faith to faith, grace to grace, vntill I appeare before thee, the God of Gods in Sion. Amen.

Thursday A Morning Prayer.

O Lord God, great and glori∣ous, which inhabitest in the highest heauens, and dwellest in that light which no mortall man can approach vnto, yet beholdest in much mercy and compassion the sonnes and daughters of men, not onely lightning euery one that comes into the world, but making the out-goings of the morning to be full of glory, causing the sunne to shine vpon the iust and vniust, mercifully driuing away the darke∣nesse of the night and shadow of death, I praise thy holy Name, and thanke thee most humbly that thou hast vouchsafed mee to passe this night in comfortable sleepe, and to

be brought againe safe and sound vnto this morning light. Now I beseech thee by the holy incarna∣tion and blessed natiuity of thy Son Iesus Christ, the thrice happy day-starre that appeared to the world, let thy mercy this day rest vpon me, and let the bright beames of thy light shine into mine heart, that I bee not transported either through the corruption of my na∣ture, or power of darkenesse, to spend this day after mine owne minde and pleasure, but that I may carefully follow the heauenly light of thy word, to performe thy holy will, willingly, without murmu∣ring; speedily, without delaying; constantly, without ceasing; and vniuersally without omitting of that which thou commendest vnto me in thy word. Increase in me, O Lord, the gift of Faith and Hope,

that I may beleeue in thee, and trust to thy mercifull promises made vnto me in Iesus Christ, and labour to finde in my soule those graces to which thou hast annexed the pro∣mises; and grant that neither by mine owne negligence, nor the in∣firmity of the flesh, nor the grie∣uousnesse of temptation, I be drawn or driuen away from a sure confi∣dence of thy gracious acceptance with thee; in the merit of his sacred bloud dispell these mists and clouds of my sinfull life, which blemish my soule and darken mine vnder∣standing; wash away all my pol∣lutions and staines in the bloud of his passion, that I may be acknow∣ledged for one of thine when I come vnto thee in my need: giue me a will to worke truely and dai∣ly in my vocation, and to order my skill by the rule of thy wisdome

that I be not vnfruitfull.

Blesse my body and soule that no euill or harme come vnto them, and keepe my memory and senses that they passe not the limits of rea∣son and vnderstanding wherewith thou hast endewed me. O Lord, lighten my minde to looke vpon good things only, inflame my heart with the loue of them, and conduct mee with thy grace, that as thou hast awaked my body from sleepe, so my soule may daily be raised from sinne and soule, and body, and spirit may be renued in righteousnes to serue thee the liuing God, to the praise and glory of thy great Name, the credit of the Gospell of grace, and finally to the saluation of my poore soule in the day of the glori∣ous appearing of my Lord and Sa∣uiour Iesus Christ. Amen.

Thursday An Euening Prayer.

O Lord God, my most louing and mercifull Father, great in mercie, and constant in truth, I doe acknowledge my bounden duty of thankefullnes vnto thee, for thy manifold graces and bene∣fits imparted vnto mee; and al∣though I bee vnable to recount them, and farre more vnworthy to be partaker of them, neuertheles in full assurance and confidence of thy loue to mee in Iesus Christ, I presume to come vnto thee, and now againe commit into thy hands this night my soule and body, with∣all my senses and faculties, thoughts and affections, words and deeds, my heart and soule, and all that is

within mee and without mee, my Faith and the continuance of the same, beseeching thee to keepe me and them day and night blameles and vndefiled against the day of thy comming. O Lord, pardon and forgiue me all the sins which I haue either wretchedly effected, o•• wickedly imagined against thine honour, and the good of my neigh∣bour. Lay not the faults and frail∣ties of my younger yeares vnto my charge, forget them Lord, and for∣giue them, and for the better con∣firmation of thy gracious pardon, I humbly intreat thee, O Lord, to annex vnto thy grant the power of thy grace to attend vpon me, that I may not doe mine owne will but thine; and eschewing euill and do∣ing good, strike mine heart with thy feare, O Lord, that in fearing thee, I may labour to escape those

things which thou threatnest, and giue me the comfort of thy saluati∣tion, that in louing thee I may bee thought worthy to obtaine those things which thou promisest. Be fauourable vnto me, O Lord, that I may this night quietly take my rest vnder the shadow of thy wings voide of all feare, spirituall darke∣nesse, dangers, bodily or ghostly, finall despaire and the like; and when the darke end of this mortall life (like the shutting in of this day) shall come, grant mee, O Lord, a watchfull heart willingly disposed, and thereby inabled with thy grace, to abandon these transitory nights and dayes, and depart hence in the peace of a good conscience into thine euerlasting rest through Iesus Christ my Lord and Sauiour; In whose name and words I con∣clude these my imperfect prayers,

saying as he himselfe hath taught me in the Lords prayer, Our Fa∣ther, &c.

Fryday A Morning Prayer.

O Holy Lord God, maker and gouernour of all things both in heauen aboue, and the earth be∣neath, vnto thee doe I come with a broken and contrite heart, sor∣rowing for my sinnes, seeking to find comfort at thy hands. Thou, O Lord, my God, knowest my griefe, mine anxiety and care, oh let me feele and finde thy comforts to refresh my soule, and reioyce my heart. Bee with me this day in all my worldly businesse and affaires, and let thy grace and holy Spirit, euermore defend me and preserue

my innocency and integrity, that I may bee knowne, and acknow∣ledged for thine owne at the last day.

I thanke thee gracious Father for keeping me this night past, and for that thou hast safely brought me to see the glistering light of the day, O Lord, stirre me vp, that I may ex∣presse my thankfulnesse by my ser∣viceable obedience: preserue and keepe me from sinne, and all an∣noyances of both soule and body. Make mee this day as abstinent from flesh prohibited and forbid∣den by the Church, so from all fil∣thinesse of both soule and Spirit, that perfecting my beginnings of holinesse in the feare of God, I may bee assured of an inheritance with the Saints in light.

Strengthen me against the vani∣tyes of the world, the lusts of the

flesh, and the pride of life, and re∣nue whatsoeuer is decayed in mee through the malice of Satan, or mine owne corruptions, and that approuing what is thy good and acceptable will, I may endeauour to doe the same, and so worke out my owne saluation with feare and trembling.

Giue me grace to spend this day, and the remainder of my dayes in all peace and purity, sanctity and sobriety, to thy glory, the good ex∣ample of others, and finally the sal∣vation of my owne soule, for Iesus Christ his sake, the Son of thy loue, to whom with thee O Father, and thy holy Spirit, one God in vnity, and three persons in trinity, be ascribed of me and thy whole Church, all honour and glory, world without end, Amen.

Fryday An Euening Prayer.

MErcifull Lord God, and my gracious Father in Iesus Christ, I am thy seruant and the sonne of thy handmaid, O leaue me not nor forsake mee, but euer bee thou my God and my guide, leade me into all truth, and in the end let me see thy saluation. Wash away all my sinnes in the bloud of thy Sonne, sanctifie my nature, abo∣lish my corruptions, guide mee here by thy councell, and after that receiue mee to glory. Keepe mee now and euer, send mee this night quiet rest, and grant that ly∣ing downe to sleepe, I may rise a∣gaine in thy peace, walke in thy feare, the day following, and for

euer glorifie thee. Infuse into mee O Lord, the Spirit of sweet conso∣lation, and although my sleepe be a death, and my bed as the graue, yet suffer me not to perish suddenly or vnprepared, but watch ouer me for good, guide me now and euer∣more, let no affrightments fall vp∣on me, keepe me from fire, storms, tempests, theeues, sudden death, and danger, and be vnto me a gracious protector and director. Cause thine Angels to pitch their tents round about me, my house and habitati∣on. Remember thy Church, and euery member thereof, to preserue and keepe it, especially the poore afflicted protestants in all parts beyond the seas and at home in our owne land; send them helpe from thy holy place, and euermore migh∣tily defend them; Be vnto them a sun and a shield, a sun to comfort,

and a shield to safeguard and pro∣tect them in all assaults, dangers and difficulties, trialls, temptations, and tribulations; Put an end and period vnto all their griefes and af∣flictions, and in thy good time vouchsafe them a happy deliue∣rance out of all their troubles, for thou neuer failest in thy compassi∣ons towards such as are thine, as feare thy name, walking before thee and labouring to be vpright. Lord send comfort vnto them, and lift vp the light of thy gracious counte∣nance vpon them. And Lord re∣ceiue them and me, and all that be∣long vnto me this night and euer, vnto thy gracious protection through the mediation of Iesus Christ: In whose name and words I finish these my imperfect prayers, and meditations saying, as he him∣selfe hath taught mee in the Gos∣pell,

&c. Our Father which art, &c.

Saturday A Morning Prayer.

O Lord most great and gracious louing Father in Iesus Christ, sanctifie I humbly beseech thee this day vnto me, and my selfe now and euer vnto thy seruice. And here, O Lord, I giue thee thanks for that thou hast kept me this night past, vnto this present houre and mo∣ment, and hast brought mee vnto the last day of the weeke: grant that I may spend the same soberly, righteously, and holily. Bring me to the knowledge of thy righteous will in all things, that knowing it, I may endeauour to doe the same, to thy glory, the peace of mine

owne conscience, and the safety of my soule. Purge my soule from sinfull lusts and affections, and cleanse my conscience from all pollutions and defilements thereof, that I may euer with boldnesse of Spirit, and affiance in thy mercy, behold thy face, and grace in Iesus Christ. Roote out of my minde all couetous, malitious, and lustfull thoughts, keepe me from sinne and from vncleanenesse, bee thou my guide in all my wayes, my stay and succour in all my necessities. Put an end and period vnto the motions of the flesh, enlarge mine heart for all holy duties and habituall graces of thy Spirit, that I may nourish them as my life. In these my pray∣ers I am not mindfull of my selfe a∣lone, but of thy whole Church, howsoeuer distressed, or whereso∣euer dispersed ouer the face of the

earth. I pray vnto thee likewise for thy seruant and our dread soueraigne Charles, our king and gouernour: O Lord, as thou hast graced him with a crowne, so crowne him with thy grace, and as thou hast giuen him a glorious kingdome here, so giue him heareafter part of thy kingdome of glory. Be mercifull vnto our most gracious Queene Mary, the young Prince Charles, & the Lady Mary, the Lady Elizabeth & her royall issue. Blesse, preserue, and prosper, all those that trauaile in an honest way, whether by sea or land; and likewise all women in trauaile with child, and sicke per∣sons, troubled both in body or minde, or howsoeuer diseased, O Lord, speake peace vnto their con∣sciences, and as thou hast laide them down with the one hand, so raise them vp with the other, if not

to this life, to life eternall, and that not for any merits of mine (Lord, I disclaime them all) but for the precious merits of thy Son our Sa∣uiour Iesus Christ. Amen.

Saturday An Euening Prayer.

O Lord God, Almighty, mer∣cifull Father, maker and pre∣seruer of all things, looke downe I beseech thee with the eye of pitty and compassion vpon me miserable and sinfull wretch, prostrating my selfe, soule and body, vpon my ben∣knees, before thy diuine maiesty, humbly beseeching thee to looke vpon me in much mercy pardon my sins, enrich me with thy gra∣ces, sanctifie mee with thy grace, and bring mee to thy glory, and

there refresh my soule with such things as eye hath not seene, eare hath not heard, neither hath entred into the heart of man to conceiue. Enter not into iudgement with thy seruant: for in thy sight shall no flesh liuing be iustified. Examine not my wayes this weeke past, by the strict rule of thy Law, neither reward me in the rigour of thy iu∣stice, but for Iesus Christ his sake haue mercy vpon me miserable sin∣ner, that haue deserued the seuerest of thy punishments. As the heauens are higher then the earth, so extend thy mercy beyond my deserts. Sa∣tisfie my soule with thy mercy, and that right soone, so shall I reioyce, and bee glad in thee, and learne to praise thee euermore. And now, O Lord, as this weeke is at an end, so let my sins haue end, and neuer bee reiterated or done any more. Lord

call me not to an exact account for them, for (Lord) I confesse I am worthy of death, and eternall dam∣nation, yet seeing there is mercy with thee, that thou mightest bee feared, and loued for euermore, spare mee I humbly beseech, and haue mercy vpon me according to the multitude of thy mercies. And being graciously reconciled vnto thee, be thou pleased to be my mer∣cifull protector and preseruer from all perils and dangers this night, blesse me with quiet rest, that being refreshed in my body, I may bee cheered vp in my minde, and made the more fit to serue thee in the du∣ties of my calling, and sanctifie thy Sabbath, and keepe it as a glorious day vnto thee, through Iesus Christ our Lord, Amen.

A Prayer before Sermon.

VOuchsafe O most mercifull God, to open the closet of my dark vnderstanding, that thy word may enter thereinto, and be so re∣ceiued of me, as that Ignorance (the mother of disobedience) being excluded, heauenly knowledge may enter in, and that growing daily in knowledge, I may bee more and more renued in the spirit of my minde, and doe all such good works as thou commandest and commen∣dest vnto me in thy word. Giue me grace that the seed of thy word be∣ing sowen in my heart, it may take deepe roote downeward, and bring forth fruit vpward to the credit of the Gospell, the comfort of my

poore soule, and aboue all to the glory of thy most holy name. So let thy Spirit rule and guide the lips of thy seruant and minister, as that he vtter nothing but the word of Truth, with such boldnesse that nei∣ther feare nor affection stop not the passage of the same. Make mee to attend and waite vpon thine ordi∣nance, desiring to be satisfied with the crums that fall from this thy table.

And because the haruest is great, the faithfull labourers but a few, I pray thee who art Lord of the har∣uest, to send forth such as may be industrious. And conscionable in the discharge of their ministeriall duties. Let thy Vrim and Thum∣mim bee vpon them, as vpon thine holy ones, that sincerity of doctrine and integrity of conuersation, may adorne their persons, and beautifie

their function and calling. Banish from this sacred work al such as are not sent from thee, let them haue no exhibition from thy church, run∣ning without commission, from thee. Lord guide the heart and tongue of him whom I shall heare this day, that he may speake home vnto my conscience, and leaue no corruption vnbowelled, but that his words may separate all sinfull affections from me, and stir me vp to bee a follower of it in all holy vertues and gracious acts. Blesse all the hearers of thy word, make them doers of the same, not deceiuing of their owne soules. Grant that thy messengers diui∣ding the word aright, and thy peo∣ple keeping it carefully, and pra∣ctising it conscionably, they may at thy hands through Christ Iesus, obtaine the remission of their sins

past, and receiue from thy di∣uine Maiesty, confirming and com∣forting grace for the time to come, power to preseuer and continue thy seruants vnto their dying daies. Giue them light, instead of darke∣nesse; peace, for trouble; and eternall happinesse, instead of worldly felicitie; that tasting the sweetnesse of celestiall comfort, they may despise terrestriall, and after this life ended in ioy, inioy the perfect ioyes of eternall glo∣ry, through Iesus Christ my Lord and blessed Sauiour. A∣men.

A Prayer after the Word heard.

O Gracious Lord, of thy boun∣tifull goodnesse, thou hast through thy Sonne Iesus Christ, sent for my learning and vnspeake∣able comfort, thy word of truth the Gospell, which none can learne but by hearing; and none can heare but by preaching; and none can preach except they be sent; I hum∣bly beseech thee therefore to giue me thy grace, that as I haue heard thy word at this time by thy mi∣nister and messenger, so I and all that haue heard, may know and vnderstand the same, retaine, and practice it, according to thy hea∣uenly will, that I may thereby grow in knowledge, increase in

grace, and bee a liuely instrument of thy glory vnto my liues end. Amen.

A short prayer for wil∣lingnesse to dye, and a preparation vnto Death.

O God in whose hands consist∣eth the life of all mankind, for thy Sonne Iesus Christ his sake, vouchsafe to giue me grace, to set before mine eyes as a most cer∣taine marke whereto this fraile bo∣dy of mine must tend by death; this being to the faithfull, the end of paine, and the beginning of plea∣sure; but to the secure and grace∣lesse, the ending of temporall blisse

and felicity, and the in-let or en∣trance vnto eternall torments, wee∣ping, wayling, and gnashing of teeth. Giue mee therefore, good Lord, an earnest desire of seruing thee, and leading my life agreeable to thy will, that whensoeuer it shall please thee to call for me by death, I be not (through feare) stricken with any horror of damnation, and doubt of saluation; that at my last gaspe I may neuer cast away my confidence, nor my hope of reioy∣cing, but through a liuely faith in Ie∣sus Christ I may rest vpon him the corner stone, and sure rocke of my saluation, and so depart this life in peace, and in a ioyfull expectation of a blessed resurrection, and be content to lay downe this mortali∣ty of mine, to receiue it in the day of Christ, a spirituall and glorified body, that then being euer with

my Lord, I may with all thy saints sing a continuall Alleluiah, to the praise and glory of my redeemer and Sauiour. Amen.

A short prayer for com∣petency of maintenance.

O Lord my God, the maker and preseruer of Angels, men, and all creatures, infinite in thy power, and wonderfull in thy loue vnto all the sonnes of men, Thou hast pro∣mised neuer to faile those that at∣tend, and depend vpon thee; Thou openest thine hands and fillest all things liuing with plenteousnesse, neuer suffering any of thine to pe∣rish for want, that carefully seeke reliefe and comfort from the dis∣position of thy most gracious bounty, and beneficent goodnesse,

suffer mee not to want necessaries for this present life, nor those things without the which I cannot com∣fortably serue thee in the duties of christian calling; enable me to liue without distracting cares; to this end blesse my labours and endea∣uours, that I may haue sufficient for me and mine, and not be charg∣able vnto any, but rather able to doe good vnto others that may stand in need of refreshing from me. Giue mee neither pouerty, nor ri∣ches: feed me with food conuenient for me, lest I be full and deny thee, and say, who is the Lord; or lest I be poore and steale, and take the name of my God in vaine. Afford me that portion of temporall bless∣ings, health, wealth, maintenance, as thou in thy wisdome shalt think conuenient and behoofefull for me, not so much for delectation, and sa∣tisfying

of the flesh with the con∣cupiscences thereof, as for susten∣tation of this mortall life of mine, and consolation of my heart and spirits, and making of them more ioyous and chearefull in thy wor∣ship and seruice. Let neither ouer∣much pouerty oppresse mee, that I be driuen to vse meanes contrary to thy Law, nor too great a saturity, fulnesse and plenty so p••ste me vp, that I forget the goodnesse of thee my God, or fall into any the least riotous excesse▪ as if thou hadest hired mee by thine abundant bles∣sing, to grow the more wanton and vicious. O God, as thou art of ability, and power, so thou art willing to succour such as bee in want, to relieue the oppressed, to comfort the afflicted, to raise the lowly, and to aid the needy: and therefore, sweet Lord, I humbly

craue thy fauourable assistance to∣wards me to blesse my store, and replenish my basket with thy bles∣sings, that I may be able to liue in thy Faith, Feare, and Loue, and out of the depth of misery, and danger of all men, through Iesus Christ Amen.

A short prayer to vse wealth as we ought.

O God almighty, the giuer of all good things, thou art my stay, my comfort, and only guide, direct me, I pray thee, to imploy that talent which thou hast bestowd upon me, for the aduantage, and aduancement of thine owne glory. Lord thou hast beene abundantly gracious, and bountifull vnto me, and hast blest my store and increase

with wealth, insomuch that I haue not only that which sufficeth mine owne necessity, but haue also suf∣ficient to releeue others in time of their neede. Giue mee therefore a will to disperse a broad and giue vnto the poore according to the a∣boundance of my wealth, to feede the hungry, to clothe the naked, and minister vnto thy distressed Saints, that I may not liue vnto my selfe, but for the helpe of all those that want my furtherance, that I may lay vp in store a good foun∣dation against the time to come, and bee found of thee in peace, in∣ioying life and saluation through Iesus Christ, Amen.

A prayer for a woman with childe.

O Mercifull God and omnipo∣tent Father, and creator of all things, who in the beginning did∣dest place mankind in most un∣speakeable happinesse, where they should haue continued, had not our first parents broke thy diuine precept and charge giuen them in paradise, and thereby procured most iustly thy wrath and indignation against themselues, and their po∣sterity for euer, so that the earth for their sakes was accursed, deny∣ing things necessary for their vse, without great labour, paines, and industry. And vnto vs the daugh∣ters of Eue, for our transgression, thou hast adiudged most grieuous

paines and torments of body in the trauaile of child-birth, saying that in sorrow and great paines we shall bring forth our fruit. A hea∣uy sentence thou knowest it is, O Lord, and we feele it to take sharpe effect in vs, but sweet Lord, for as much as thou art mercifull & brin∣gest all things to passe according to thy good pleasure, and shewest thy selfe in nothing more omnipotent then in the conceiuing, forming, and bringing forth of mankinde in∣to this world, which al••••ough it was in the beginning ordayned most easily, yet by the subtilty of our continuall enemy Satan in cau∣sing our first parents to transgresse thy commandement, and breake thy will by tasting the forbidden fruit, it is now most painefull and dangerous, grieuous and perillous, insomuch, O sweet Lord, as with∣out

thine especiall grace and assist∣ance, fauour and mercy, it is altoge∣ther impossible for vs (fraile wo∣men a weake sex) to beare and abide the same, our imperfection and feeblenesse is such, as of our selues we are not able to indure the least of all the sorrowes and suffe∣rings that accompany this kinde of trauaile: wherefore sweet Lord, and louing Father, my humble de∣sire vnto thy maiesty is, for Iesus Christ his sake, that thou wouldest vouchsafe to extend vnto me and to all women thy mercy and louing fauour, to mitigate the paines there∣of, that we may be able patiently to indure the paines of our trauaile at the howre appointed, and make that easie and light vnto vs, which our defects haue made heauy and burdensome: & sweeten that which our deserts haue made sowre, that

the burden wherewith I am now laden, may graciously be deliue∣red from my weake body. Send vs all good Lord happy and graci∣ous deliuerance, that wee may bee made ioyfull and happy mothers. And vouchsafe vnto me & to al that haue conceued, and be with childe, strength to bring forth that which thine omnipotency hath so won∣derfully wrought within vs. In our troubles, O Lord, helpe vs, thou most mighty and mercifull God, mightily deliuer vs. Let thy power, might, and loue, be no lesse mani∣fest in the deliuery, then in the for∣ming of thy creature, that being through thy goodnesse made a ioy∣full mother I may obtaine my per∣fect strength againe, and liue to praise and please thee for euermore. Amen.

Another short and most necessary prayer to be said of one with Childe.

O Lord whose goodnesse wee haue offended, and by our sins deserued infinite paines, looke with the eye of pitty and compassion vp∣on me, lay aside thy Iustice, and shew me thy mercifull fauour and louing kindnesse. Let me inioy the benefit of thy helping hand, and not feele the weight of thy heauy dis∣pleasure; fauourably lighten me of this heauy burden in thy good and gracious time, and in the howre and instant of my deliuery, be pre∣sent with me (O Lord) and tender my safety through Iesus Christ. Amen.

A thanksgiuing after the woman is deliue∣red of the Childe.

FOrasmuch as it hath pleased thee Almighty God of thy gracious goodnesse, to ease me of my paines, and deliuer me of my burden, and from the pangs and throwes of Child-bearing, I doe here humbly prostrate my soule and body before thy sacred maiesty, to be vnto thee a reasonable, liuely and liuing sacri∣fice, holy and acceptable in thy sight, giuing thine omnipotent ma∣iesty infinite, and vnfained thanks for this thy gracious preseruation of me, and deliuering me out of this great danger of death wherein I was, and vnder which I might soon haue perished, had not thy mercy

sustained me, and thy goodnesse im∣braced me on euery side. To thee therefore O holy and heauenly Fa∣ther, be giuen and ascribed all pos∣sible praise and thanksgiuing, from this time forth for euermore. As thou hast beene gracious vnto me in giuing me a childe, so Lord giue me grace to deuote and consecrate it vnto thee and thy seruice. To this end worke mightily in it by thy holy Spirit, sanctifie it from the wombe that it may bee thine not only whil'st it hangs vpon the mo∣thers brests, but so long as it shall breath in the land of the liuing, and vntill thou translate it hence to raigne with thee in glory. Amen.

A short Prayer for Wisdome.

O Lord, most great and glo∣rious, I confesse that whilst I beare about with me this body of sinne, imprisoning the soule, my nature corrupted and depraued with sinnes, originall and actuall, seekes by all meanes possible to op∣pose the spirit, and doe those things which are dissonant and contrary to the motions, inspirations, and gracious influence and working thereof. My flesh lusteth against the spirit: so that the things which I would doe I cannot, and the things which I suppose to be done in much knowledge and wisdome, will bee found not only ignorances and errors, but sinnefull wicked∣nesse

in thy fight. Wherefore I humbly beseech thee, O Holy Fa∣ther, to send out thy light and truth, thy Spirit of wisdome and reuelation, to teach and instruct mee, to bee my God, and guide, to leade mee into all truth. Lord send downe that wisdome which waiteth about thy throne, and plant the same in my heart, that all my sayings, doings, and de∣vises, being alwayes ordered by this wisdome from on high, I may intend and doe that which is plea∣sing in thy sight, and profitable for mine owne saluation, and shun the contrary in all things, through Iesus Christ, my Lord, and Sauiour. Amen.

A short Prayer for de∣fence against our Enemies.

O Lord my God, bee not farre from me in trouble; and in all dangers bodily, or ghostly, draw neere and make haste to helpe me. I am I confesse, a most sinfull crea∣ture, and haue iustly deserued thy wrath and indignation against me. the sorest and seuerest of thy pu∣nishments, yea that all thy blessings should become curses vnto me, and that I should either be destroyed by thine and the churches enemies, or that I should bee ruinated by mine owne prosperity. Yet Lord, for thy mercy sake, turne thee vn∣to me, and haue compassion on me, let not mine enimies preuaile in

their mischieuous devises, lest they be to proud; in thy mercy conuert them, or in thy iustice confound them, make them as the stubble be∣fore the winde, and thine Angell scattering of them. Lord, I am in thine hand, and they are within the compasse of thy power, stay and allay their fury, let them not take effect in their mischieuous Imagi∣nations and attempts against me, but put them to confusion, rid me, and deliuer me in thy righteousnesse. Be thou a son and a shield vnto me to comfort and protect me. To this end cause thine Angels to pitch their tents round about mee, that being defended vnder the shadow of thy wings, and armed with the power of thy might, I may not feare what man can doe vnto me. Lord regard me with the eye of thy grace, and guard me with the hand of thy

power, that being preserued in both soule and body, I may liue in piety, peace, and godlinesse, vnto my liues end. Amen.

A Prayer to be said be∣fore the receiving of the Lords Supper.

O Lord Iesus, the Sonne of the liuing God, who freely, and of thine owne accord, offeredst thy most sacred Body to bee bro∣ken, and thy blood to bee shed for my sinnes, that thou mightest ran∣some me from hell, and deliver me from wrath & eternal condemnati∣on; O sweet Iesu, my sins, originall and actuall, of weaknes & wicked∣nesse, haue deserued thy wrath and frowning ire, yea that thou shoul∣dest with-hold the eye of thy grace

far from me, and punish me with e∣verlasting destruction from the pre∣sence of thy glory. Yet Lord, seeing thou hast shed thy blood for me, O Lord I beseech thee to wash away all my sinnes in the streames that issued from thy precious wounds. As thou hast loued mee in laying downe thy life for me, and hast left vnto thy Church this holy Sacra∣ment as a pledge and assurance, that through thy death all that truely partake of this sacred and heauenly institution, apprehending the my∣steries therein contained, and apply∣ing the merits of Christ Iesus cru∣cified, they may haue comfort and peace in beleeuing those mercifull promises, which thou hast made vnto vs in thy Word, and bee par∣takers of the benefits of thy Sonnes Passion, and haue fruition of thy sauing vertue here, and life and glory hereafter.

Accept mee, good Lord in Iesus Christ, as washed, iustified, and sanctified, and by thy Spirit, O my God, cleanse and purifie my heart daily more and more▪ sancti∣fie mine affections, and enlarge my heart for holy and heauenly things, that mortifying the deeds of the flesh, I may grow and increase in grace, perfecting my holinesse in the feare of God. At this time I intreat thee of thy gracious good∣nesse, O most holy and heauenly Father, by thy Spirit of confirma∣tion to helpe and strengthen me a∣gainst my weakenesse, and grant that through a stedfast, lively, and constant faith, I may receiue and eate this sanctified bread, and hal∣lowed Cup or blessed drinke, in a holy and reuerend remembrance, that thy body (O Lord Iesus) was crucified, and thy blood was shed

for the remission of my sinnes, and grant that it may so effectually worke in my soule, that I may ever hereafter liue in all holy obedience according to thy heauenly will, through Iesus Christ my Lord and onely Sauiour. Amen.

At the receiuing of the Bread, say thus.

O Sweet Iesus, as thou hast gi∣uen thy flesh to bee the bread of eternall saluation, so vouchsafe to worke in mee by a liuely faith, that I (receiuing the same) may euermore continue in thee, and thou in me. Amen.

At the receiuing of the Cup, say thus.

O Lord vouchsafe that as thy bloud was shed to wash mee (a sinner) from the corruption of old Adam, so grant that it may through a liuely faith take effect in me, washing me from the filth of Sinne, and renue in me the fruits of righteousnesse, that I may be∣come a fitte member of thine, liue in thee, and dye in thee. Amen▪

A prayer after the re∣ceiuing of the most holy Communion of the bo∣dy and bloud of Christ.

O God, Father euerlasting, great, and glorious, I thy poore and vnworthy Creature, be∣ing not able to yeeld thee thanks sufficiently, praise the for thine vnspeakeable fauour and louing kindnesses, in feeding mee at this time, with the spirituall foode of the body and bloud of thy Sonne Iesus Christ, whom thou vouchsa∣fest to send for our redemption into this miserable world, and to giue him euen vnto the death for me, In remembrance whereof he hath wil∣led me, to eate his body and drinke his bloud, to the end that by Faith

I should bee knit and vnited vnto him, and made a liuely member of his mysticall body, and being wa∣shed from all my sinnes in his bloud I should leade a new life, in all o∣bedience, holinesse, and righteous∣nesse.

Vouchsafe, I humbly intreate thee for his sake, to indue me with thy holy Spirit, whereby hereafter casting away the workes of darke∣nesse, I may walke in the true light of thy holy Spirit, and euer remaine in the number of thy holy and elect children, waiting faithfully when hee shall come againe for my deli∣uerance out of this mortall life▪ and whilest I liue here, vouchsafe me an vnfained desire to pertake of that his holy Institution, and (through thy holy Spirit) to leade my life according to thy holy will in all things, keeping my body and

soule vnspotted and vndefiled as fit receptacles of so heauenly food, that my soule may bee pertaker of the misteries thereof by faith in Ie∣sus Christ. Amen.

A prayer to be vsed by the tempted, against the assaults of Satans temptations.

MOst gracious, mercifull, and louing Father, which exer∣cisest thy children with sundry and manifold trialls▪ temptations, and tribulations, leauing hem vnto themselues, as thou d••d••st Hezeki∣ah, to the end hee might discouer and see in himselfe his owne vaine∣glory, imbecility, and much frailty. Some, like Peter, thou exposest to the boisterous windes of Satan,

winnowings; and others, like Paul, to the blowes of the aduer∣saries vehement buffetings. Thine owne and only Sonne thou diddest not exempt from Satans sharpest and stoutest trials, when thou did∣dest conduct him into the wilder∣nesse to bee tempted of the devill. If thou, O Lord, leade me in like manner to be tried and tempted, suf∣fer me not at any time to be ouer∣come: hold thou me vp by thy mighty hand and power, animate me by the presence of thy Spirit, and holy Angels, and let thy grace be euer sufficient for mee, that I may giue mine aduersary the foile, and in the end get the victory. In his departure from me for a season, let not Satan bee aduantaged or get strength; but detect his policies, discouer his subtilties vnto me, and defeate his doings and dealings

which are against m••▪ To this end worke such wisdome in me, as may make me to foresee his stratagems, such vigilancy, as that I may be∣ware his pitfalls which hee prepa∣reth for our soules destruction. Let no temptation take me, but such as is common to man. In thy faithful∣nesse (O Father) try me not aboue my strength and ability, but with the temptation make a way to es∣cape, that I may be able to beare it. Let me neuer yeeld to the devilish motions of Satan, suggesting vnto me death, or desperation; but grant me patience to expect the howre of my departure, my soules separati∣on, and the dissolution of my body, and deliuerance from the misery of this wretched world▪ My trouble, let it be without distresse; my per∣plexity, without despaire; my per∣secution, without forsaking; my

casting downe without destructi∣on. If teare befall me, in thy good time wipe them from mine eyes, preserue them in thy bottle, make them precious in thy sight, and my selfe with thee. Leauing mee for a little while draw nigh againe vn∣to me in great compassion, and ga∣ther me vnto thy selfe, that I may euer reioyce in thee and with thee. Couer my head in the daies of my spirituall conflicts, let thy loue be my bannor, thy faithfulnesse and truth my shield and buckler. Give mee faith and a sure confidence in thee, make me perfectly to trust in thy grace, looking for Iustification, and saluation through thy mercy, and my blessed Sauiours merits. Let not any kinde of triall bee irkesome and grieuous vnto me, but giue me a right iudgement (as in all other things, so in this one thing) that

I may count it all ioy when I fall into diuers temptations. Let not my heart bee hardned by them, as were the Israelites prouoking thee in the wildernesse; but sanctifie all thy visitations vnto me, that I may be bettered and reformed by them that my faith being tryed, patience may bee wrought in mee, and that patience hauing her perfect worke, I may be perfect and intire lacking nothing.

Lord I know that in all thy temptations thou euer hast one end and Satan another: thou triest me to the end that I being found faith∣full, thou mightest giue vnto mee the Crowne of Life. Satan sear∣cheth to seduce, and sifteth to di∣spoyle and bereaue me of that which is vertuous and good in me; Wherefore, O Holy Ghost (thou preseruer of men) keepe mee by

thy grace, and strengthen mee by thy mighty power and out-stret∣ched arme. O blessed Iesu, bee not farre from me, but present with me, and president in mee: as thy sufferings abound in me; so let thy consolation much more a∣bound. In the middest of all mine agonies and terrors of minde, let thy comforts reioyce my soule, that I being made glad by thee, I may bee confirmed vnto the end, and alwayes, in all dangers of life or death, in all tribulations, and temptations abide by thee, that thou mayest appoynt vnto mee a kingdome, as thy Father hath appointed unto thee. Grant this not for any worth of mine, but thine owne merit and goodnesse sake. Amen.

O Lord, let thy mighty hand and out-stretched arme bee now and

alwaies my defence, thy mercy and louing kindnesse in Iesus Christ thy deare Sonne my saluation, thy true and holy word my instruction thy grace and holy Spirit my com∣fort and consolation. Amen.

The peace of God which pas∣seth all vnderstanding, keepe my heart and minde in the Loue of God, and of his Sonne Iesus Christ our Lord: and the blessing of God almighty the Father Sonne and ho∣ly Ghost, be with me, and remaine with mee and mine, and with the whole church of God, from this time forth and for euermore, Amen.

God bee mercifull vnto me and blesse me. The Lord lift vp the light of his gracious countenance vpon mee, bee mercifull vnto mee, and grant mee his euerlasting peace. Amen.

A Prayer for the trou∣bled in minde, afflicted in conscience, groaning vnder the insupportable burden of a wounded Spirit.

O Father of mercy, and God of all consolation, vouchsafe, I beseech thee, succour and reliefe vnto me that am troubled in mind, and afflicted in conscience for feare of thy Iudgements, and the terri∣ble things which thou writest a∣gainst mee by reason of my sinnes. Lord breake not the bruised reede, nor quench the smoaking flax, wound not mine humble and con∣trite heart, but reuiue the spirit of mee that goe mourning all the

day long. Though Satan presume that thou hast smitten and forsaken mee, yet frustrate his hopes and expectations, leaue mee not de∣stitute of thy grace as a prey vnto him, the enemy of my soule; but mightily preserue and defend mee, that I may neuer bee lost, but that in life and death I may bee al∣wayes thine. And albeit my con∣science accuse mee, my memory giues euidence against mee, my reason condemne me; though I bee deepely plunged in discomfort, and haue lost the voice of ioy and gladnes, and haue neither worth to appease thy wrath, nor patience to endure thy tryall, yet send me (deare Father) the comfort of thine holy Spirit againe into my heart, that I may not be swallow∣ed vp of ouermuch heauinesse, but may reioyce in thee with ioy glo∣rious

and vnspeakeable. Open, and set open the gate of thy mer∣cy to the greatnesse of my misery; for my deiected countenance wit∣nesseth my distressed and distra∣cted minde, my minde is sorrow∣full, mine heart heauy, my Spi∣rit is oppressed; my words are stopt with sighes, and my com∣plaints watered with teares. In execution of thy iudgements, Lord, remember mercy, try not the Law with mee, lest I come into iudgement, and bee condem∣ned; weigh not my merits, but pardon mine offences. Sanctifie vnto me all these good meanes wherein I seeke reliefe, as prayer, conference, meditation, reading, and hearing of thy word, receiuing the Sacrament of the body and bloud of thy Sonne and my most blessed Sauiour, Iesus

Christ. Mittigate mine extremi∣ties, abate my feares, moderate mi••e afflictions, and remoue farre from me the vexatious of the night, dreames, and fantasies, let not the visions of mine head, like Ne∣buchadnezzars make mee afraid: when I awake, stay me with fla∣gons, and comfort mee with apples, thy most sweet and de∣lightsome promises, which are pleasing to the pallate of my soule.

Rectifie my iudgement and vn∣derstanding as in the daies of old, and drinke no longer vnto me in the Cuppe of affliction, but in the chalice, of refreshing that I may pledge thee a sauing health, pay my vowes vnto thee, and call vpon thy name with thanksgiuing in the sight of all thy congrega∣tion. If it bee thy good pleasure

to try me, and not take away this Cuppe from me; confirme my faith, continuing unto me that hope of glory, which is to be reuealed. To this end cause mee with the eye of faith to looke vp vnto thee, who smitest me, and waite for the ap∣pointed time of my recouery, and deliuery out of all my troubles. Lord suffer mee not to bee swal∣lowed vp of fearef••ll despaire, but vouchsafe mee a full perswasion of thy mercy, that thou wilt neuer leaue me, nor forsake me, but wilt be in life my God, in death my deliuerer, after death mine eter∣nall rewarder. Lord hearken, and incline thine eare vnto these my requests, and grant mee not my deserts, but my desires, and that for Iesus Christ his sake, Amen. Our Father which art in heauen, &c.

The grace of our Lord I••sus Christ, the loue of God the Fa∣ther, and the most comfortable fellowship of God the Holy Ghost, be with mee, blesse, pre∣serue and keepe mee▪ both in soule, and body, in goods and good name, in life, health, wealth, peace, and godlinesse, together with th•• whole church, and all that pertaine vnto me, now and for euermore, Amen.

A prayer to be said by the sicke.

O God my creator and preser∣uer, thou madest me in thine owne image, in knowledge, holi∣nesse, and righteousnesse, but, deare Father, I haue sinned against hea∣uen, and against thee, and am no more worthy to bee called thy childe, for I haue defaced this I∣mage and superscription of thine in me; and hereby mine vnderstan∣ding is filled with ignorance, my will with stubbornenesse, mine af∣fections with peruersnesse, mine heart with sinnefullnesse, and my whole life with disobedience and disorderlinesse; euer since I drew in my breath, I haue drunke in ini∣quity

like water, so that I can looke for nothing but death (which raigneth ouer all) to arraigne me at the barre of thy Iustice, to receiue an irreuocable doome. I haue no worth to appease thy wrath, yet for thy Sons sake doe away all my sinne, and be thou pleased to be re∣conciled vnto me. And now (deare Father) I confesse my weakenesse is such that I want patience to en∣dure thy tryall, take from me thy heauy hand, or lay no more vpon mee then I can beare, giue an issue vnto all temptations, and make a way for mee to escape, and in the end grant me a finall deliuerance. As thou madest me of dust, so thou canst take from me my breath, a∣gaine and cause me soone to returne vnto my originall earth againe: yet spare mee a little, that I may reco∣uer my health and strength, before

I goe hence, and be no more seene. There is I confesse no soundnesse in my flesh, because of thine anger, nor rest in my bones, because of my sinnes, my heart panteth, my strength faileth, my beauty and liuely-hood consumeth like a moth-eater-garment, O Lord, if it be thy will, remoue thy stroake away from mee, and consume mee not by the blow of thy hand. Ease mine agonies, mittigate mine extre∣mities, be mindfull of my sorrowes and mercifull vnto my sinnes, re∣deeme my life from destruction, strengthen my weakenes, heale my disease, and cause mee againe to walke before thee in the land of the liuing. But if thou hast otherwise determined of me to translate mee hence, thy will be done, grant me patience vnder thy correcting hand, and a liuely faith in the all sufficient

and efficacious merit of Christ my Sauiour If thou wilt not heale my disease, yet forgiue me mine iniqui∣ty, seale vnto mee a free pardon of all my sinnes in the bloud of thy Sonne, say vnto my soule that thou wilt be my saluation. In affiance of thy mercifull absolution, cause me to declare mine iniquities, and be filled with godly sorrow which may worke repentance vnto salua∣tion neuer to be repented of. Sprin∣kle mee with the bloud of Christ, and puri••••e me from my dayly pol∣lutions, that being washed, iusti∣fied and sanctified, I may be pre∣sented vnto thee without spot or wrinkle. Let nothing separate mee from thy loue, but giue me perseve∣ing gr••ce to hold out vnto the end, that dying, thine Angels may conuey my soule into Abra∣hams bosome, there to raigne

with thee, world without end. Amen.

A Prayer to bee vsed by the friends of the sicke, &c.

O Lord, our God and most gra∣cious Creator, thou madest vs immortall creatures, but by sinne we haue brought death and destru∣ction vpon our selues, for we haue profaned thy Sabbaths, contemned thine ordinances, cast thy word behinde our backs, liued in all sinne and sensuality, spirituall slumber and security; so that thou mightest iustly cut vs off from the land of the liuing, and giue vs our portion which hypocrites, where there is weeping and gnashing of teeth.

But Lord, for thy mercy sake, and for the merits of thy Sonne spare vs a little, and giue vs space of a∣mendment, before we goe hence, and bee no more seene, and grace whereby we may draw neare vnto thee to seeke thy fauour in Iesus Christ. Correct vs in thy mercy, and not in thy Iustice, lest wee should be consumed, and brought to nothing. If thou giue ouer our bodies vnto sickenesse, let it be to the destruction of the body of sin, that being aliue vnto God, through Iesus Christ, we may grow in grace, and bee more fruitfull in all good workes. And whilest wee liue, teach vs to dye dayly, mortifying the deeds of the flesh, contemning the world, with the vanities there∣of. Weane vs from inordinate selfe-loue, that wee may not en∣deare our selues too much to these

transitory liues of ours, but may bee ready to depart when it shall please thee to call for vs, knowing that we cannot liue euer with thee, vnlesse we be willing to dye and be with thee. Wherefore we pray thee take away the bitternesse of death, and sweeten by the wood of Christs Crosse these waters of Ma∣rah, that we may sigh and groane in our selues, desiring to be deliue-from the bondage of corruption into the glorious liberty of the sons of God.

Worke in vs a willingnesse to depart but yet we humbly intreat thee let our liues and the life of this thy sicke seruant bee now and euer precious in thy sight, looke merci∣fully vpon him that is grieued with sicknesse: Lord if thou wilt thou canst make him whole. Send him therefore helpe and health from thy

holy place, and euermore mighti∣ly defend him. Let the enemy haue no aduantage against him, nor the wicked approach to hurt him, but bee thou present with him, and strengthen his faith, increase his patience vnder thy correcting hand. Lift vp by the hand of thy mercy and Fatherly indulgence, this thy seruant from the bedde of his sorrowes. If thou wilt longer exercise him, lend him strength to endure thy tryall; and in the end bee bettered by it. If thou hast de∣termined to take him hence, certi∣fy him how long he hath to liue, make him to know his end and the measure of his daies, that by prayer and repentance, of faith hee may prouide wisely for his last end, and bee found of thee in peace and inioy euerlast∣ing happinesse: dispose his ••e∣ditations

aright for death, and in the howre of death, and al∣wayes, make him to deny him∣selfe in renouncing iustification by any inherent worth or righte∣ousnesse. In all sorrowes and sufferings, let thy comforts re∣ioyce his soule. To this end mortifie in him the corruption of nature quicken him with the soule of new life, and establish him with thy free Spirit; purge his heart from worldly thoughts, and his minde from carnall de∣sires, motions and affections. Wash his soule and body with the blood of Christ, and san∣ctifie him throughout, both in Spirit, soule, and body, with the grace of thy Holy Spirit, that departing in the true faith not casting away his confidence, nor hope of reioycing, in full

assurance of a blessed resurrection, he may haue boldnesse in the day of Christ, and passe from death to life, and bee euer with thee to behold thy glory; grant this for Iesus Christ his sake. Amen.

Another Prayer to be v∣sed by those that are about the sicke.

O Lord our God, great and glorious, thou that art the Iudge of all the earth, we dust and ashes, vile and miserable sinners, doe here most humbly cast downe our selues before thee for our sinnes, which are the causers of all the euils of punishment which thou inflict∣est on the sonnes and daughters of men. Deare Father heare vs, and forgiue whatsoeuer is past, and grant that wee may euer hereafter serue and please thee through new∣nesse of life; walking before thee in holinesse and righteousnesse all our dayes. And because the dayes

are evill, giue vs grace to redeeme the time, and numbring our dayes aright, apply our hearts vnto wis∣dome. Cause vs constantly to es∣chew euill, and doe good, to seeke peace, and ensue it.

Looke mercifully on this thy seruant grieued with sickenesse, and sanctifie this visitation vnto him, that those graces which thou hast begun to worke in him may be strengthened, increased, and by degrees perfected. Restore vnto him the voice of ioy and health, that the bones which thou hast broken may reioyce: and seeing we haue neede of patience, send this our brother (or sister) such com∣petency of patience and constancy, that he may continue thy faithfull souldier and seruant vnto his liues end, worke in him a sense and fee∣ling of sinne, and true sorrow for

the same, which may cause repen∣tance vnto saluation neuer to bee repented of. If it be not thy good pleasure to raise him from his bed of languishing and set him vpon his feet againe, prepare his heart for death, and his soule for heauen washing away his sinnes in the bloud of Christ and imputing vnto him the righteousnesse of Christ, that he (appearing before thee with∣out either spot or wrinkle) may haue confidence of seeing his euer-liuing and euer-louing redeemer, not with other but with ••hese his eyes: weane his affections from the loue of this world, and set them on those things which are aboue, that being absent from the bo∣dy, hee may inioy thy presence of glory for euer. Repaire in this thy seruant thine owne I∣mage, and renue it in know∣ledge,

holinesse, and righteous∣nesse, that thou maiest know and acknowledge him for thine owne, and raise him vp from the graue vnto the resurrection of life, and for euer satisfie him with thine Image, and change him into the same from glory to glory. Amen.

A thanksgiuing for re∣couery from sicknesse.

OMnipotent Lord God the au∣thor of life, who bringest downe vnto the graue, and raisest vp againe, I doe here confesse to the glory of thine infinite mercy, that if thou haddest not bless••d and sustained mee in my sickenesse, I should haue gone the way of all flesh, but it was thy goodnesse to spare mee and deliuer mee from dangers: thy name bee glorified for this thine vnualuable fauour and mercifull kindnesse. And I hum∣bly beseech thee to giue me grace to expresse my reall thankfull∣nesse, by my sincere obedience, and to serue thee more care∣fully and conscionably then here∣tofore

I haue done: and the shorter my dayes are, the more ••o redeeme the time, that by repenting me truely of my sinnes, and calling on thee for grace, by eschewing euill, and doing good, more especially vnto the household of faith, I may haue the testimony within my selfe, that thou hast not ordayned mee vnto wrath, but to obtaine eternall life and saluation, through Iesus Christ my Lord and only Sauiour, Amen.

A morning prayer for a family.

O Eternall and all-seeing God, who art iust in thy iudge∣ments true in thy promises, won∣derfull in thy maiesty, and infinite in thy mercy; who hast the hea∣uens for thy throne, and the earth for thy foot-stoole, and the crea∣tures of both at thy becke; The heauens are full of the maiesty of thy glory, and cannot containe the same: looke downe therefore from thence vpon vs thy seruants who now prostrate our selues before the footstoole of thy throne of grace; humbly beseeching thee for Iesus Christ his sake to be mercifull vnto vs miserable sinners. One deepe

calleth vnto another, the depth of misery vnto the depth of mercy: haue mercy therefore vpon vs, O Lord, and in the multitude of thy mercies doe away all our offences. Wee confesse that we are not wor∣thy to speake of thee, much lesse to speake vnto thee, wee being so vile and miserable, thou so glorious and admirable; yet being assured that in forgiuing sinnes and helping poore afflicted soules, the neuer drawne dry fountaine of thy mercy doth appeare, we thine vnprofi∣table seruants are emboldened to present our selues this morning be∣fore thee, to offer vp vnto thee a liuely sacrifice of prayer and thanksgiuing, who diddest offer vp thy Sonne vpon the Crosse to be a propitiation for our sinnes. O let this lifting vp of our hearts and hands bee a morning sacrifice,

pure, and acceptable in thy sight. Let not the greatnesse of our sinnes with-hold thy implored mercy, but wash vs from all vncleannesse, and remoue thy iudgements due vnto vs for them, as farre from thy presence as is the East from the West. Bury them in the graue with Christ, raise vs vp by the power of thy Spirit vnto newnesse of life, that we may walke in all holy obedience before thee this day, and that endeuouring to keepe our faith, and a good consci∣ence voide of offence, wee may now▪ and in the houre of death be, and remaine alwaies thine. Defend vs from all euill and sense vs against the assaults of Satan, watch ouer vs by the eye of thy good prouidence, and cause thy Angels, to pitch their tents about vs, for our safety and continuall preseruation. Into thy

hands, we here commit our soules and bodies, our cogitations and actions, to be guided by thee; for∣getting thee at any time, doe thou in mercy remember vs, and for∣giue our trespasses, make vs to see our sinnes, in the glasse of thy Law, to mourne for them in the closets of our hearts, and confesse them in the bitternesse of our soules. Teach vs to cast off the ragges of iniquity, and by faith to put on the robes of righteousnesse: helpe vs to manage the sword of the Spirit, the shield of faith, the helmet of saluation, that wee may bee able to fight a∣gainst the wiles of the deuill, the vanities of the world, the lusts of the flesh, and the pride of life.

Be fauourable to Sion, build vp the walls of Ierusalem, more particularly, preserue and enlarge

these Churches of great Britaine, France, and Ireland, feed them as thy flocke, foster them as thy fa∣mily, dresse them as thy vineyard, and decke them as thy spouse. De∣fend the Kings maiesty from all e∣nemies, preserue his body in health, his soule in soundnesse, his heart in truth, his life in honour, his ho∣nour from vnderminers. Blesse our gracious Queene Mary, and grant that with Mary shee may chuse the better part which can neuer be taken from her. Let thy good Spirit be with our hopefull Prince Charles, and the Lady Mary, sanctifie and season them with grace, and make them thy dar∣lings and beloued ones. Blesse the Lady Elizabeth and her children: and for the daies wherein they haue suffered aduersity, send them abundance of peace and prosperity.

Blesse the counsellors of state, all schooles of good Learning, all thy ministers, and maiestrates, with all our kindsfolke in the flesh, and friends in the Spirit, to whom thou hast any wayes made vs bounden: O Lord, enable vs to requite them, or lay it on thine owne account to restore it vnto them and their po∣sterities.

And here we yeeld thee from the Altar of our hearts all possible thanks for that thou hast created vs, when we were nothing, pre∣destinated vs vnto the Adoption, and chosen vs in Christ before the foundation of the world, and hast called vs by the working of thy spi∣rit in the preaching of the Gospel, & hast freely iustified vs by Faith in Christ; we thanke thee likewise for our preseruation this night past, and for bringing of vs this day to

see the light. Now Lord, awake our soules from sinne and carnall security, that we may be prepa∣red (like wise virgins) with oyle in our lamps, to meet the sweet bride-groome of our soules, whe∣ther at the day of our death or Iudgement. These and all other graces (which for blindnesse we cannot, and for our vnwor∣thynesse we dare not aske) we be∣seech thee to giue vnto vs for the worthinesse of thy deare Sonnes sake Iesus Christ our Lord, Amen. Our Father▪ &c.

An Euening Prayer for a Family.

O God the God of the spirits of all flesh, the high and lof∣ty one that inhabitest eternity, who hast made the earth by thy power, established the world by thy wis∣dome, and stretched out the heauens by thy discretion: the Fa∣ther of eternity, and fountaine of mercy, the giuer of all good things, the forgiuer of all sinnes, and the comforter of all such as fly vnto thee. Seeing we are here present before thee, be thou present with vs, and president in vs: and appea∣ling from the seate of thy iustice, to the throne of thy mercy, we pray thee giue vs a sense of our owne mi∣series,

and an assurance of thy mer∣cies, that we may not be daunted with ouermuch feare, but confident of thy goodnesse, may with ioy ap∣peare in thy presence, in an humble acknowledgement of our sins. To this end we conf••sse that we haue sinned against heauen and before thee, and are no more worthy to be called thy children, for we haue transgressed thy holy lawes and commandements, not only by our thoughts and words▪ but by our deeds and continuall actions, our i∣niquities are more then the haires of our heads, and doe make vs seeme vile in our owne eies, how much more in thy sight.

Lord vnto thee doe wee con∣fesse our sinnes, O grant vs par∣don and absolution for the same, open vnto vs (penitents) that e∣uer streaming fountaine of thy

Sonnes bloud, that my sinnes being bathed therein, we may appeare without blemish in thy fight, by his death mortifie our sinfull corruptions, hide them in his wounds, and bury them in his graue, that they may nei∣ther rise in this life to shame vs nor in the world to come to con∣demne vs. Giue vs thy holy Spirit, let him purge our con∣sciences, heale our corruptions, illuminate our vnderstandings, con∣firme our memories, consecrate our soules and bodies that they may be the temples of the holy Ghost to dwell in. Bee merci∣full to thy Church, enlarge the borders thereof. Blesse our gra∣cious Soueraigne Lord King Charles, with long life and abun∣dance of grace here, and his royall consort Queene Mary,

with a zealous and religious af∣fection, that she may follow af∣ter that which will bring her to euerlasting ioy and peace here∣after. Bee with our hopefull Prince Charles, and the Lady Mary, put thy feare into their hearts that they may neuer depart from thee. Prosper the most illustrious Princesse the La∣dy Elizabeth with her hopefull issue. Blesse the Nobility, Gen∣try, Ministry, Magistracy, and Commonalty, our kind folkes in the flesh, and friends in the Spirit. Protect all those that stand vp for thy truth, but as for thy foes let them be ashamed and confounded. And now seeing thou hast brought the night vpon vs wherein thou hadst ordayned man to take his rest, we humbly beseech thee (who art the keeper of thy Israell, who

neuer slumbrest nor sleepest) to watch ouer vs by thy good proui∣dence. Cause thine holy Angels to pitch their tents round about vs, that being freed from the terrors of the night, and refreshed with mo∣derate rest and sleepe, we may the better be inabled to praise thy name and to walke before thee in all good workes, and holinesse of con∣uersation all the daies of our liues. Let our bed, O Lord, put vs in minde of our graue and our rising from thence of our resurrection, that whether we wake or sleepe we may be alwayes thine. And know∣ing that thy name, O Lord, is a strong towre of defence, wee here commend our selues this night vn∣to thy most holy protection; If it be thy will to call for any of vs in our sleepe, O Lord, for Christ his sake haue mercy vpon vs, and re∣ceiue

our soules into thy most ble∣ssed kingdome: but if it be thy hea∣uenly pleasure to adde more daies unto our liues, adde more amend∣ment vnto our dayes, that liuing we may liue in thy feare, and dying may dye in thy fauour, and in the end raigne with thee in Glory, Amen.

A forme of Thanks∣giuing.

WEE blesse and magnifie thy great and glorious name for all thy mercies both spi∣rituall and temporall, concerning this life, and that which is to come: for our creation, after thine Image; redemption, by thy Sonne; sancti∣fitation by thy Spirit; for our pre∣seruation by thy prouidence; for our life, health, wealth, peace, and prosperity; for sparing vs so long, and gi••ing vs so large a time of repentance, for deliuering our King and state from that horrible plot of the gunne-powder treason: we thanke thee for that thou hast gi∣uen vs thy messengers to be admo∣nishers,

thy word to bee our instructor, thy Spirit to bee our counsellour, our God, and guide to leade vs into all truth. Bles∣sed bee God euen the Father of our Lord Iesus Christ the Fa∣ther of merci••s, and God of all consolation, who when we were sometimes alienes, and enemies in our mindes by wicked works, and were by nature the children of wrath, as well as others, out of his rich mercy, for the great loue where with he loued vs, euen when wee were dead in trespa∣sses, and sins, and the vncircum∣cision of our flesh, hath quick∣ned vs, together with Christ, hauing forgiuen vs all our trespa∣sses, blotting out the hand wri∣ting of ordinances that was against vs, taking it out of the way, nai∣ling it vnto the Crosse. Wee

thanke and praise thy glorious Name, for blessing vs with all spirituall blessings in heauenly places in Christ, for deliuering vs from the power of darkenesse, and translating vs into the king∣dome of thy deare Sonne, making vs meet to bee pertakers of the in∣heritance with thy Saints in light. Thy hands haue made and fashio∣ned vs. Thou hast deliuered our soules from death, our eyes from teares, and our feete from falling. Thou hast deliuered vs from dan∣gers, extended peace vnto vs like a riuer, and prosperity like a flowing streame, we drinke waters out of our own wels Thou hast strength∣ned the bars of our gates, and ble∣ssed our children within vs. Thou hast giuen vs bread to eate, and rai∣ment to put on, yea our bread (like Ashurs) is fat, and we haue plea∣sures

which euen kings doe want. Thou hast not dealt so with any nation, oh that men would there∣fore praise the Lord for his good∣nesse, and declare the wonders that he hath done for the children of men. Wherefore, blessing, honour, glory, and power, bee vnto him that sitteth vpon the throne, and vnto the lambe for euer and euer. Amen.

A Collect for the Day.

LOrd blesse vs, and make thy face to shine vpon vs: keepe vs from sinne and Satan, and from sickenesse and sorrow, shame and seruitude, losse of goods and good names, or of ought more neere and deare vnto vs, if it may stand with thy good pleasure: preserue vs euermore in thy faith and holy feare, guide vs constantly by thy counsaile, and after that re∣ceiue vs to glory.

A Collect for the Night.

O Lord our God, which art the keeper of Israell, which neuer slumbrest nor sleepest, into thy hands O Father, we commend our spirits, for thou hast redeemed vs. O thou God of truth, Into thy most mer∣cifull tuition and gracious preserua∣tion doe we commend our selues, our soules and bodies, our kins∣folkes in the flesh, and friends in the spirit, our goods, our good names, all ours, and all that call vpon thy name from this time forth and foreuermore, Amen.

Lord we pray thee, be thou

present with them and vs, and a∣bout our beds, vnto our liues end· Let not our fantasies bee troubled with vaine imaginations, nor the dreames and visions of our heads, like Nebuchadnezzars, make vs afraid. But giue vs quiet and com∣fortable rest, that our soules being cheered vp & our bodies refreshed, 〈◊〉〈◊〉 may when we awake, laud and ••••aise thee, and goe and pray vnto thee, and ioyfully set our selves a∣bout the businesse of the next day, and performe the duties of our particular callings. Let our whole life be a seruing and glorifying of thee, that we may liue in thy feare, die in thy fauour, and rest from all our labours, and be blessed with thy glorious vision, inioying the presence of our blessed Sauiour, and the comfort of thy holy Spirit, and the communion of thy most holy

Saints and Angels, that we, together with them may ascribe vnto thee the glory of our redemption from sinne, Satan, hell, and death, and the Deuill, world without end, Amen.

A Grace before mea••••

O God, who art the giu••r of e∣uery good and perfect gift, sanctifie wee beseech thee these thy Creatures now prepared for vs, make them wholesome for our bodies: and our soules and bodies seruiceable unto thee for them, through Iesus Christ our Lord, Amen.

A Grace after meate.

THe Lords most holy Name be now and euer blessed and prai∣sed, for all his mercies, and for his blessings at this time bestowed vp∣on vs: Lord as thou hast fed our bodies with corporall food; so feed our soules likewise with spirituall food vnto life eternall▪ Saue thy Church, the Kings maiesty, Queene, Princes, and the Realmes, prosper the word, blesse thine ordinances vnto vs, increase our faith▪ send vs grace and truth prosperity & peace, with life euerlasting, Amen.

A Grace before meat.

MErcifull Father, which ope∣nest thy hands, and fillest all things liuing with plenteousnesse, we pray thee sanctifie these thy good creatures vnto vs, that we may eat to liue, and ••iuing serue thee our Lord, God, through thine only Son, our Sauiour Iesus Christ. Amen.

A Grace after meat.

THe God of all grace and good∣nesse, who at this time hath fed and plenteously refreshed vs,

his most holy name be blessed and praised, from this time forth and for euermore. Amen.

A Grace before meat.

O Lord our God, by whose prouidence it is that we liue, moue, and haue our being; send thy blessing vpon vs and our meats, and grant that whether we eat, or drinke, or whatsoeuer else we doe, we may doe all to the glory of thy name, through Iesus Christ our Lord. Amen.

A Grace before meat.

WEE laud and praise thy Name for al thy blessings and fauours, and for feeding vs so plentifully at this time, desiring thee of thy grace, that our thanke∣fulnes may not be in word and in tongue, but expressed by our care∣full study to glorifie thee our God, in al our words and works through Iesus Christ our Lord. Amen.

FINIS.