A Weeks Work and a Work for Every Week

GRace be with thee (Noble Gaius ) mercy and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, with truth and love.

Reverend Father, let this thy prayer, this day prevail with God: for Grace & Peace, Mercy & Truth in Love I much long after.

Well may we wish for these things, (friend Gaius ) as the foundation of all good favors with God and all good men.

Oh (my Lord) I thank God, these things with me are of greater price, then anything which may seem most precious with the world. For Grace maketh me acceptable to God: Peace comforteth me within myself: Mercy from God affordeth me remission of sins, and Mercy from me, shown towards others, maketh them both to pray and praise God for me. The Truth of God warranteth my course and way; and truth observed of me, justifieth my words and works: Love in God to me, procureth peace, bringeth forth mercy, and confirmeth truth; love in our selves maintaineth peace, urgeth to mercy, and bindeth one to another, and all unto the truth. Therefore (Sir) do I in soul desire earnestly after the same, but I cannot attain unto that measure which I would. I hunger after the perfection of all true holiness; but (alas) I cannot be satisfied. I thirst after righteousness, but (ah miserable man that I am) who shall deliver me from the body of this death, which so much doth hinder me in my heavenly progress.

I rejoice greatly (worthy Gaius ) that I find thee thus well prepared for further instructions; blessed art thou for so hungering and thirsting after the best things, for thou shalt be satisfied.

My Lord, I am not ignorant (blessed be God for this knowledge of myself) that I am here indeed in this present world, but not of this world; one as a pilgrim and stranger, without any certain mansion; hither sent of the Lord for a time to be employed in his service, and so to stay till he call me hence; which hour I wait for, looking for death daily, and the Lord's coming to judgment. And therefore I desire to be ready prepared, and to learn whatsoever may be needful both for continuance, and increase of grace in the way of life. Especially seeing how the world groweth so on to worse and worse; and this our present age declining so fast unto wickedness; lest I be entrapped, and become guilty of the common sins, and so perish in the deserved plagues.

Indeed (good Christian heart) well mayest thou so term these our present times. Is not piety turned by many into policy? sincerity by others into schism? true zeal is decayed, conscience is now but a customary fashion graced with conformity: faith is altogether a formal service without fasting, without true fear of God and fervency of spirit, without gracious words tending to edification, or good works assuring us of salvation: godly government is grossly abused by covetous persons, and made a base course for filthy gain: true devotion is not known from Popish superstition; religion is held but an opinion, or a point of state, which is therefore often pretended, but seldom truly intended. For many indeed loathe the word of life; they love riches, they reckon not of Christ's righteousness; if they can enjoy a present honor and prosperity, they will hazard heaven, and the eternal Paradise. Such profane Esau's will sell their future hopes for a present mease of pottage: if ever such Atheists have recourse to God at any time for mercy, it is then only, when they perforce come under the hand of his justice. For where is that man, which, in only hatred of the worlds vanities, in true detestation of his own foul corruptions, upon good assurance of life eternal, will in his health and highest prosperity begin heartily to sing the song of Simeon, and to say, Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation, embracing Christ by faith, as he took him in his arms?

Alas (my Lord ) this is our carnal state, indeed in a fleshly security, for the most part. For many have a religion without the virtue of the spirit, and power of the word: they frame a God all of mercy, without terror in execution of justice: they imagine a Christ without a fan in his hand, to divide the chaff from the wheat to burn it, and without an iron rod, to break the wicked in pieces. But what should I thus complain of others? Oh that I could pray and mourn for them, and amend my own ways, which verily I desire; and therefore do I humbly crave of thee farther directions, how I may daily exercise myself in true holiness and righteousness, that so I may avoid what is evil, and in the end find death advantage unto me, and the last judgment, the day of my perfect redemption.

(Welbeloued Gaius ) this thy heavenly desire, holy purpose, & most gracious affection, disposed so happily to goodness, do cause me greatly to rejoice. It is a rare thing now a days, to find so humble a spirit in so learned a person; such piety in so great prosperity: such hunger and feeling of wants still, in so great abundance of grace. I know not whether I more admire thee, then love thee: both are so high in degree in my thoughts and meditations upon thee.

Reverend Sir▪ I thank you for your undeserved love; but I cannot cease to marvel, how my mean gifts and graces should be esteemed of so great worth with you; when I know, that of myself I am nothing, and have nothing but of God; that more strength of corruption is in me, then power of grace; much more yet to be desired, then I have attained unto, & wherein many thousands excel me.

Good heart, upon this thy humility, the Lord in mercy look, and will exalt thee, as he hath promised them that are humble and meek.

If God be pleased to show me mercy in any measure, I will acknowledge it his good grace without my merit. But may it please thee (thou holy man of God) to cease to admire my poor deeds, and no deserts; and with the eye of pity to look upon my great defects, and by thy gracious words instruct me yet further how to demean myself, that my wants may be supplied, my present state of grace preserved, and by little and little, through prayer and practice, good things may by God's mercy be increased unto the end.

It pleaseth me well (good Gaius ) though not to cease to admire thee, yet willingly to advise thee (wherein I can) to the utmost. Therefore for the present take this my counsel and advice: thou shalt do well to observe these rules following, for the general course of life.

First and above all, set God ever before thy face: think him always with thee, present by thee, and earnestly looking upon thee, judging rightly, and as thou deseruest, justly to reward thee.

Secondly, behold his glorious Angels attending thee; perfect patterns of piety, and all purity; in well doing they do guard thee; through wickedness they fly from thee.

Thirdly, have an awful regard to all God's Commandments, omit no duty; commit no iniquity; fear to offend in the least sin, and be zealous of every least good work; esteem not lightly of any of God's Commandments; judge every part of his will set down in his word, worthy of all holy reverence, and that with obedience in fear.

Fourthly, in the matters of God, and holy motions, abandon thine own will; shut out carnal reason; seek not thine own glory, favor, or praise of other in thy service to God; but only respect his good pleasure, and a conscionable discharge of thy own duty.

Fifthly, have always a love unto the Word, a reverend estimation of his Ministers, and a religious care to sanctify the Sabbath; three things most usually of a very profane carelessness, neglected & despised.

Sixthly, in what estate soever thou doest stand, take wisely an occasion from thence to become more holy towards God, to man more just, and in thine own heart more truly humble and gracious. If it be in abundance enjoy thy wealth with thy brethren's welfare; supply their wants, by giving freely, or lending in true love. Think not thyself an absolute Lord of thine own, but God's Steward, who giveth, & can take away; look so upon the poor, as on thyself, who may be in their stead. Make not riches thy hearts habitation, nor the power of revenge upon thine enemy, nor the prop to bear up iniquity, nor as fuel to maintain the fire of lusts, nor any evil whatsoever; but with thy riches honor God; do therewith public good, in maintaining religion, justice, truth, charity, and every good way. If thou beest in honor, be not puffed up; contemn no inferior, he may be thy equal: presume not to equalize thyself to thy better; acknowledge thy equal everywhere, as thy fellow: and to such rather give then take honor from. Pride is hateful, but true humility (not a base spirit) is a badge of true honor. For know this, that meanly borne are in place of honor evermore high minded, and of a more presuming disposition, with contempt of others, then the truly descended of ancient noble progenitors. In adversity, of what kind soever, take it from God always thankfully; be quiet and contented, look to the Lord's promises; and use all good & lawful means for deliverance; wait with patience; give God glory; judge it thy desert; know thy offenses; and cease to sin. Euer being persuaded, that thy present estate is best for thee, and most for God's glory: and withal believe, that in the end thou shalt have a comfortable issue of all thy troubles.

Seventhly, live to the world as a stranger, and as an enemy to thine own corruptions. When thou seest other grow rich, envy not their prosperity: but if they be godly, rejoice and praise God: if wicked, admire God's mercy, and pray for them. Think that what thou thyself hast, is more then thou well deseruest, or rightly canst use, without God's special grace: the less thou hast, the less account thou art to make. Strive to be well pleased with God's will and his disposing of all things: & for this ende pray much and fervently; fast often, but beware of hypocrisy: read the holy Scriptures diligently, and that with all reverence, attention, and faith: make them thy counselors in all thy enterprises; thy comforts in adversity, thy guide in prosperity, and the rule of thy whole life.

Eighthly, be much addicted unto heavenly meditations, lifting up thy heart unto the Lord, sending forth spiritual ejaculations upon every occasion; though prayers be but short, yet may they pierce the heavens, by sighs that cannot be expressed. If thou do think of God, let it be with high reverence to his Majesty: speak of him with fear, as his glorious excellency requireth. So know him, as thou mayest in acknowledging him, never dare to disobey his Commandments. Behold him in his goodness to love him, in his justice to fear him: in his word to know him, and to believe in him. Behold him also in his works, his wisdom and power in the works of creation: his mercy and justice in the work of redemption: his ever being in our continual preservation. Acknowledge his providence, in providing for his creatures; his strength in the mightiness of mountains, and powers irresistible; his holiness by his Angels purity, and his Saints piety; his inuisibility by the air and strong winds; his miraculous hand by the Ocean sea; his glorious Majesty by the brightness of the Sun; his bounty by extending his goodness to every creature; his dominion and sovereignty by his rule over the world; his patience, by not speedily confounding some presumptuous sinners, yet his justice in due inflicted punishments upon others. His beauty by the heavens brightness, the Sun in his glory, the shining stars, the glistering gold, and the lively colors set upon his fair creatures full of admiration to the beholders. His truth by the performance of his word; his stability, by the certain and unchangeable course of things; and his infiniteness by the earths roundness, the heavens circumference, and the immeasurable spatiousnes betwixt both. Praise this God in all his proceedings: disgrace none of his works, magnify his goodness for the least of his gifts: be silent when he crosseth thee: fear, when he is using upon his children the rod of his correction: but tremble at his wrath, in his work of destruction, and ever submit to the powerful hand of his providence.

Ninthly, in the next place, with thy thoughts of God, savor also the things that are of God; that is, his word and ordinances, ministry and magistracy, also all divine truths, though above all reason; likewise all holy motions, pressing down the corruptions of thy heart; yea, sharp rebukes for reformatiō; show patience in bearing of wrongs, and manifest love to the godly, though never so poor; and let their account of thee be more esteemed of, thē the countenance of the mightiest, that be enemies to goodness. Let mourning and sorrow for sin please thee better then wicked mirth. Preferre God's honor and divine worship, before thine own life, and all thy wealth. Hold it thy greatest preferment and glory to be a true Christian, and a companion to all that fear God, professing the truth with them in the way of life. Judge it no disgrace to be noted for zeal in religion, for following the holy Saints in true devotion. But desire and strive to be like the best; follow David in fervency; Josiah in tenderness of spirit, and a melting heart; Barnabas in charity, Nathaniel in sincerity, without guile; Moses in the spirit of meekness, and Joshua in his resolution to fear God, and that alone with all thine household; and be as Cornelius in his holy estimation of the ministry, and alacrity of spirit, to join with the people of God. Step forward ever with these and the like, in the way of virtue, & that unto the death, as holy Martyrs have done constantly, & look to the reward of glory in the end.

Tenthly, as thou art religious; so be also righteous: serve God, and do thy duty unto men: obey lawful commands of such as have authority over thee. Look on God in the Commander, and for a reward at his hands. Be of a peaceable spirit: offer wrong to none, & wrongs received, seek not to revenge: desire only that which is thine own; require y ^t peaceably, which other withhold wrongfully; use law, but as a moderator, and not as an avenger; hate no man, though he have deserved it; by love win him, and by thy well-doing hold him fast to thee: make account of thy neighbor, as of thyself: let his honor be thy joy; his sorrow, thy grief; and his life to thee precious, his chastity preserve, as thine own honesty: think thy good name touched, in the crack of his credit, for the Gospels sake: wish him ever well; do as thou wouldest be done unto. If in his absence thou speakest of him, let it be good; and in his presence only for his good. Couet not to be preferred before him; that is, pride: not to have his life; that is bloody cruelty: nor to satisfy thy lust; that is filthy dishonesty: nor to get his goods, that is the every: nor to take away his good name; that is worse then death. Though he dislike of thee; yet love thou him: fail not thou of any duty, albeit other do not observe thee according, as is meet. There is in thee, the more grace; and the greater praise thou doest deserve, when thou canst subdue thy passions, pass by contempt, neglect thyself, and teach other men their duties only by thine own well-doing. This will procure love, make all thy paths peaceable, and get thee praise and due honor with men: if not; yet God seeth, he will judge, and plead thy cause for thee in their consciences, revenge thy wrongs upon obstinate enemies, and recompense fully thy goodness upon thyself. Let this comfort thee against their unthankfulness, and remember the end, observe the commandment of love, live ever in daily expectation of death, & the reward of life, the crown of glory, and by the help of God's spirit, thou shalt never do amiss.

O blessed Lord God! how do I hunger, to have part in this blessedness! my soul is as the thirsty land. I preceiue hereby my great wants, and bewail my imperfections. I see now the narrow way, and the straight gate to life, and fear. Ah how much is professed, how little practiced? I should utterly despair of my safety, but that I rest upon God's mercy, and rely only upon Christ his merits. Now the Lord vouchsafe me his spirit, and the help of his grace, that I may be a true observer of all these things, thus to do his will, thus to perform my bounden duty. Oh (Sir) that I could in this manner live towards God so in holiness, & towards men so righteously: Oh that I might pass thus thorough this sinful world, with that peace of conscience, with that joy of the spirit, with that preparednes for death, & with that longing after our Lord Jesus his coming, which is gotten hereby, and which the very creatures do groan for, and all the godly true repentants heartily wish for. Oh how grievous is it now to me to consider, how far I am from this practice of piety, especially when I do weigh my own weaknesses, and also want of grace to attain to the due & full performance of this so conscionable a course? Oh what shall I do? Oh what shall I do? I am so loden with corruptions, and the world so full of temptations, compassing me about with examples of wickedness, that I fear my fall. He that seeketh goodness, oh how little is he regarded! virtue wanteth praise, vice is not abhorred; innocence made a prey, justice set to sale; sincerity reputed folly, and just dealing is held the high way to beggary. If yet for all these things I should disclaim the way of well doing, I should therewith loose the hope of heaven: if I should embrace ungodliness and vanity, I am sure to be damned in hell. As (Sir) what shall I do? Ah my poor imprisoned soul! oh that I were dissolved! let me loose (O Lord) out of this prison of my body: O come Lord Jesus, O come quickly, and make an end of these days of sin; I desire be dissolved, and to be with thee.

Alas (good soul) what moveth thee thus to bemoan thyself? thou art a happy Creature, and hast no such cause to complain in this so sorrowful a manner. Comfort thyself (my heart) in that large portion of piety given unto thee: thy desire in time shall be satisfied, upon thy lowliness, assuredly, the Lord doth look. Fear not to find mercy and favor, he will refresh those that travel and be heavy loden. And therefore let us proceed on, as we have done hitherto, & if thou wouldest know more, wherein I may inform thee, demand, and I will make answer; show wherein, and I will instruct thee, and the Lord direct thee in the way that thou shalt choose.

Sir, seeing I have thus found favor in your eyes, and that you judge me among the faithful; I desire to be informed more particularly, how from time to time every day, as a work for every week, during life, I may behave myself religiously in the way to eternity?

Is it thy desire (beloved Gaius ) to have me set down, how thou shouldest exercise thyself, first in the morning, on the day time abroad, in the evening returning home, and in the night time awakening, and so in the end of the week, for a preparation to the Sabbath?

Even so, this, indeed (Sir) is my desire: for having particular rules so set before me, I may the better understand what to do, more orderly go forward, and according to the distinction of times, look over daily my precepts, till I become cunning by a conscionable practice: which the holy one vouchsafe me of his great goodness and mercy.

Even so be it (my bowels). Now therefore awaking in the morning forthwith before other things, I. Consider how graciously God hath renewed his mercy towards thee, preserving thee alive in the night, and giving thee (as it were) in the morning a new life, awaking thee (perhaps) by the voice of man, by the crowing of a cook, by the sound of a bell, or otherwise, and opened again thine eyes in darkness, to behold the shining light; for which mercy give him hearty thanks and praises; and withal, desire him to give thee sight to thy soul, as thou hast light for thy body: and that as he expelleth darkness from thee, and affordeth thee day light and Sun-shine, to the eyes of the body: so in like manner to be pleased to remove ignorance, that spituall darkness from thy mind, by the light of his illuminating spirit, that thy soul by the sun-shine of the holy Scriptures, may see how to walk in this veil of tears, & thorough this darkness (in which the world lieth without sight of sin, or remorse of conscience) unto thy heavenly harbor.

Then secondly, fall to meditation, and first, how God can awake us from the sleep of sin, and open our eyes, to see the light of the truth, either by extraordinary means, or by ordinary, and these weak, or more forcible, as it pleased him to awake David by Nathan, and Peter by the cock; although we have slept as many years in sin, as hours in our bed.

Secondly, that after a sleeping, though long, if there be life, there followeth a wakening: so is it with the elect, though they fall asleep again in sin, and lie therein a long time, yet because they are not utterly without the life of God, they shall at length awake again.

Thirdly, that as awaking in the morning by the day light, in the appointed time to arise, and men up & in health, there is not by and by a returning to sleep in bed again; no more shall bodily death seize upon any, there shall be no more returning to rest in the grave, in the day of the last resurrection.

Fourthly, that as a careful husband, aiming at his thrift, is ashamed to lie sleeping in bed, as if it were still night, when the Sun is up, yea shining upon him, and he called to his business: even so should every good Christian careful of salvation be ashamed to lie sleepiing in any sin, when the clear light of the Gospel shineth upon him, and is called upon by faithful Teachers to the performance of his duties.

Fifthly, by thy rising up, think upon thy resurrection, which is twofold: first, from the kingdom of darkness, and our natural corruption, to the true light and kingdom of grace; and of the second resurrection, from the darkness of the grave, to the heavenly light of the kingdom of glory.

Sixthly, in arising up without clothes, as naked; 1. consider how naked we be by nature of all holiness and righteousness, when we come into the world, so to bewail our wretchedness. 2. That we shall arise naked at the last day, as Adam was in his innocence. 3. That as in this bodily nakedness without clothes we be ashamed, for the vncomelines thereof, to be seen so of men, unless we be fools, or mad: even so should we be ashamed to be seen of God, of his Angels, and of any good men naked, without the covering of grace and goodness, because of the filthiness of sin. And as none but fools and mad men come naked before men; so do none but mad men, wicked fools, and men desperately lewd, live naked of goodness before God, and his Church. 4. Think also, that thou shalt arise out of thy grave as thou doest arise out of thy bed, and so, indeed, appear in judgment.

Seventhly, being up, & putting thy raiment upon thee, meditate of these things. That as thou lookest for raiment for thy body; so must thou look for clothing to thy soul, which is Christ's righteousness. 2. That, as without a hand thou canst not array thyself; so without faith, thou canst not put on Christ. 3. That as bodily raiment is to cover our shame (and not therefore to be proud of it) so is Christ's righteousness for to cover our sins. 4. That as a raiment fitted unto thee, then doth thee good, affordeth thee comfort, maketh thee comely, preserveth thy body from dangers, which by walking naked it might be annoyed with, and thyself brought to destruction thereby: even so Christ his righteousness, applied unto thee, doth thee then good, affordeth thee comfort, maketh thee comely before God, and is thy preservation, to save thee from the burning wrath of God for sin, and other perils of destructiō, which all that walk naked without it fall into, and perish utterly. 5. That, as when thy raiment is on, thou darest then boldly be seen, and go before men; so having on this robe of Christ, thou mayest come boldly to the throne of grace before God. 6. As thou doest provide a covering for every part of thy body, &, being able, doest beautify thy clothes with other ornaments: so labor for spiritual graces to every part of the soul, and beautify thy profession with the comely ornaments of good words, and good works: adorn thy ear with the earing of attention to the word, thy neck with the golden chain of Peters Evangelical virtues; thy hands, with the bracelets of Alms▪ deeds to the poor; let thy white linen put thee in mind of inward purity; thy other outward raiment of common honesty; thy well shapt apparel, of decent behavior; thy clenly going, of avoiding spiritual uncleanness; the mask (to one of that sex) of modesty; the long garments of chastity; the mufler of womanly silence; the fan, of Christ's ran, with which he will win now the wicked chaff frō his Church to consume it with fire. Let thy old garment, put thee in mind of thy old habit in sin cast away; and thy new raiment of thy better estate, and regeneration.

Surely I do perceive well hereby, that a wise and godly minded man, may make good use to himself of many things which we do lightly regard, either through ignorance, or want of grace.

True it is ( Gaius ) that holy and sanctified meditations afford, as it were, food to the soul, even in those things which all men can use, by nature and reason, for the benefit and beauty of the body, but few can make good use of for the soul; with which yet, the godly man's mind is delighted, and thereof reapeth no small profit.

But (Sir) when I am up and thus appareled, what other good meditations may be made upon the rest of my actions?

As thou goest to wash, consider, 1. that as thy body needeth washing, so doth thy soul of cleansing. 2. That, as water washeth away the filthiness of the flesh; so doth Christ's blood sin from thy soul. 3. that, as therefore thou doest wash, because thou wouldest be clean, and hatest filthiness: even so, in hatred of sin, and love of purity must we have recourse to the blood of Christ, that we may be cleansed of all uncleanness. 4. As thou hast washed to go to thy meat; so be washed in innocence to go to the Lord's Table.

In brushing and making clean thy garments; think that as thy raiment is subject to dust, and other uncleanness, in the use, or to moths in lying still: even so art thou thyself subject to corruptions, both in travel and rest. 2. That as thou canst not endure to have thy garments dustie, or unclean, but will brush them, to have off the dust and filth, so shouldest thou not endure to have the dirty filth, or any dustinesse of sin to cleave unto thee. 3. That as some spots and for incklings will not off with light brushing; but need more forcible means, and therefore thou wilt use rubbing, yea and washing too; if otherwise the dirt will not out▪ even so, some sins will not off with easy means, but we must use rubbing & washing, that is, ardent prayer, and much fasting, & wash them with abundant tears of a penitent heart: yea and bring our selves unto the fountain of grace, & desire of God to rinse us thoroughly in the blood of Christ, that throughout we may be purged and made clean. 4. That as washed clothes▪ need wringing, and also the warm Sun to dry them again, so needeth the penitent spirit, sory for sin, and wrung with contrition, the comfortable promises, of the warm Sun beams of the Gospel, to dry up his deep sorrow, and to refresh the heaviness and sadness of his soul. 5. That as, when thou hast bespotted thy clothes, or else others have besprinkled them, thou yet doest not cast them away desperately, but usest the best means to make them clean, to use them again: even so, though thou through thy own frailty, or Satan and the wicked by temptations have bespotted thy profession & good name; yet despair not, neither utterly cast of thy profession and care of a good name, but use good means to recover again these things by well doing.

In looking into a glass, consider, that as this is a means for thee to see thyself bodily; so there is a means, even God's word, by which (as in a glass) thou mayest behold thyself spiritually. 2. That as without a glass thou canst not see thyself, no more canst thou know thyself without God's word. 3. That as a glass showeth a man his deformities to himself, yet the man which wanteth eyes, cannot see how the glass doth set him forth; so, albeit God's word show to every man his estate: ye, for want of the eyes of the soul (knowledge and divine wisdom) men do not see their corruptions. 4. That as a glass is true or false, so doth it represent the person looking into it, if a true glass, truly; if naughty and false, falsely and corruptly: even so, there is a true glass, God's word, showing us truly our selves; also a false and corrupt glass, which if we do look into, it doth deal corruptly with us, not showing our selves truly unto our selves; such a glass is man's corrupt reason, men's praises of us, the traditions and doctrines of men in will-worship, the witty discourses of mere moralists, in their Naturals, and such like; these be all corrupt and false glasses, which we must not look into to see our selves, but into the only true glass, the word of God. For as a true glass, 1. showeth thyself to thyself, as thou art foul or fair without flattery or deceit; so doth God's word show either thy fair graces, or foul vices without partiality. 2. As thou delightest to see thy comely parts, and so more to grace them; and as thou doest see thy spots, and lookest after them, that thou mayest wash them off: even so, behold thy graces in God's word, to delight therein, and seek to beautify them the more; as also thy deformities & spots of sin, to wash them away. 3. As thou approuest of a glass, and delightest to look into it, because it is a true glass, though it show thy spots; so should we allow of, & delight in God's word, albeit it discover unto us our iniquities and sins.

After these meditations, betake thyself to prayer; and cast down thyself before the Lord; crave pardon for every sin: nights pollution, natural corruption, days transgression; desire the spirits illumination, the direction of the word, the graces of the spirit, the protection of Angels, the help of his holy hand to bear thee up in all thy ways, whatsoever thou puttest thy hand unto in the day following, according to thy vocation and course of thy lawful calling.

Having thus called upon God, take some time to look into God's word, to read some portion of Scriptures. As thou canst look into a glass every morning; so have a care to look into the law of God, to see the state of thy soul; behold what thou art by nature; what by grace, what here now, and what thou mayest be in the life to come. Also consider of thy place and standing, thy course of life & calling: what thy duty is therein either to God, or to man: what charge thou hast upon thee, whether of a child, a parent, a married person, a ruler of a family, a master, or of a servant, a publke or private person, a pastor, or one of the flock, a laborer, or trades▪ man, and so forth▪ and according to the several respects; consider of thy duty. By this glass, look into the order of thy family, thy conversation with men, and thy dealings in the world; by it set modestly thy countenance, frame reverently thy gesture, guide thy unruly tongue, set thy hands on work, and order thy footsteps; & so reform whatsoever is amiss. If thou doest look into it for thy attire, consider by this glass of truth, not only how thy raiment doth become thee; but also how lawful to be worn, how convenient for thee in respect of thy place, degree, age, sex, and ability: thereby to prevent just occasion of giving offense; and if yet thou wilt needs excel in bravery, and go with the best for outward garments; see that thou also be as ready to imitate the most holy in heavenly graces: else thou art but the devils ensign-bearer, lifting up the standard of pride to thy own confusion.

After all these things weigh seriously with thy self before thou goest forth. 1. What business thou hast abroad. 2. What warrant thou hast for thy intendments therein from God & his word. 3. How lawful thy proceeding and act it self is in it self. 4. How lawful unto thee, what calling thou hast thereunto. 5. What means to effect it, what hope of a blessing, what honor may be thereby to God, what good to others, what profit to thyself. Do nothing rashly, nor anything at any time, against religion, charity, public peace, equity, or common honesty, lest thou sin against God, against men and against thy own soul.

To conclude, consider that thy preparation to thy business in thy Christian calling, is a preparation to go forth unto the battle with thy spiritual enemies, and therefore forget not to keep ever within the City, the new Jerusalem, the true Church of God, under thy General Jesus Christ, guided by his Vice-gerent his holy spirit, following his Ensign the preaching of his word, having upon thee the whole Armor of God, the girdle of verity, the breastplate of righteousness, the helmet of salvation, the shield of faith; on thy feet, the preparation of the Gospel of peace; in thy hand, or rather in thy heart, the sword of the spirit, the word of God and use all these with fervent prayer; attend the Ensign-bearers, the true Preachers of God's word▪ displaying their colors, openly and lively teaching the truth. Keep with the court of Guard, the fellowship of the faithful; under the Castle of God's gracious protectiō; being to watch, stand firm in thy holy profession, and abide in thy particular calling. Let the Captain religion command thee, the Lieutenant soundness of judgment in the truth settle thee, the Sergeant prudence order thee; let thy Corporal apprehension, set thy attention Sentinel, when thou shalt hear the Gentlemen of the Round coming, godly discourses and holy motions: keep the watchword, the witness of God's Spirit diligently; if thou shalt perceive any secret conspirators, inward corruptions, outward temptations, make an alarm, let fly from thy heart spiritual ejaculations unto Jesus Christ for aide against them. If the common soldiers corrupt reason, and loose affections begin to be disorderly, and to mutiny through vain pleasures, against Captain religion, complain presently to the General the Lord Jesus, that by his Spirit he may suppress them, and by the power of conscience keep them in obedience, lest the terrible shot of thundering judgments bring an utter destruction: In all assaults fight valiantly, resist thy enemies with courage, and be persuaded in the end of victory; howsoever for thy bodily life care not; never yield to thine enemies, but fight it out as a soldier of Jesus Christ to the death, rather then to be taken and led captive; for that is worse then a thousand bodily deaths.

Lastly, going forth thus well resolved, set God before thee; hide his commandments within thee; cleave to the rule of his word; purpose wholly to do well, and endeavor it; take heed of ill intendments. Avoid ill company, beware of ill counsel; favor not thy own corruptions; seek not thine own will▪ aim principally at God's glory; and thus go forth in the name of the Lord, be confident that thou doest go under God's protection, and expect a safe return. For blessed is such a one in his going forth, and blessed shall he be in his returning in again.

But if before thou goest out, or afterward (whē thou wilt) thou shall receive any bodily nourishment: consider these things, 1. That as thy body stands in need of food, so doth thy soul also. 2. That as hunger maketh meat pleasant, and forceth thee to look for food, and to receive it thankfully; even so a soul hungering after grace, maketh the word pleasant, causeth us to seek it, and having it, to thank God heartily for it. 3. As nothing maketh us delicate in feeding, or to desire variety of dishes, and dainty fare: but quezie stomachs, or a custom in nice feeding, want of appetite, or weakness in digestion: so nothing but daintiness and an appetite to variety, weak spirits, yet withal full of proud conceits, fleshly apprehēsions, itching ears, want of good stomackkes and hearts vnhumbled, do cause the fine and delicate cooking of God's word, and saucing it with the froth of men's wits, to make it fleshly sweet, and pleasant to vain persons. 4. Consider how thou canst lay aside thy worldly businesses, thy pleasures and profits to take thy bodily repast either at home, or as occasion serves abroad, where thou mayest have it; even so shouldest thou lay aside thy pleasures and profits at times fitting, for to get food for thy soul, either at home or abroad: for as food is necessary for the body; so is the word of God preached for thy soul. 5. As thou knowest that food preserves not life without God's blessing, and that the least crumb may bereave thee of thy life, if it go wrong: and therefore doest thou pray to God before: even so, know also, that hearing, and preaching of the word doth not give, not preserve the life of the soul▪ except God bless the same; yea the least mistaking in the chiefest points (if God prevent it not) may cause thee to err even unto death. And therefore before we come to the word, let us pray heartily to God for a blessing. 6. As thou wilt not sit down to receive food but with clean hands; so come not to God's word, or the Lord's Table, without a clean heart: and as thou wilt sit down, if thou hast a good stomach, when meat is prepared for thee, laying aside thy business for a while; so indeed if our hearts be good, whē the Lord hath prepared by his Ministers food for us, let us, as we ought, lay aside worldly businesses a while, to hear his doctrine, words of instruction, for our strength and edification.

And being set down at a feast, then let the house in which thou art, put thee in remembrance of God's Church: the Master of the house, of Christ Jesus the head of his Church, and Lord of the feast; the table, of the Lord's Table: thy sitting down, the spiritual rest at the heavenly banquet: the fair linnens, of purity; the furnishing of the Table, the variety with plenty of all things, of the things prepared for us by Christ. Let the cleanly & decent service, put thee in mind of the pure worship of God: the wholesome food of sound doctrine, the orderly placing of dishes, the orderly administration of holy things. The seruitours, let them remember thee of God's Ministers; the bread, of the word of God, and Christ's body in the Sacrament; the drink and wine, of the water of life, and blood of Christ; milk, of the principles of religion and catechizing; strong meat, of harder points of doctrine; salt, of the ministry of the word; sauce, of afflictions mingled with God's mercies, to make them taste the better. The cunning caruing, and cutting up of the food, of the right dividing of God's word; the reaching of it cut, of the giving to every man his part and portion; thy hand, of thy faith; thy chewing in thy mouth, of thy meditation in heart; thy digestion, of thy true receiving of the word. Remember by thy company, the communion of Saints; by their talk together, the holy conference; by their▪ idle speech, the nature of vain and jangling spirits; and by their grave and sober speaking, the wisdom of their words, which are wise in heart. By the music, (if any be) consider of the sweet melody, in concord of loving hearts, living in unity; and of the joys in heaven, and mirth unspeakable; by the cheering of the heart with meat and drink, causing thee to be merry, weigh the sweet comforts of the word refreshing thy soul making thee glad in the peace of a good conscience, which is a continual feast. When thou offerest of that thou hast unto any, let it put thee in mind, of the communicating of thy graces, and gifts of heavenly things unto others. When thou receivest willingly with thanks what other offer to thee, think how willingly and thankfully thou shouldest receive the food & means of salvation from other, when any shall offer the same unto thee.

Being at length well refreshed and ready to arise, think what a blessing of God it is to have food to refresh the body; and so in like manner to have means of instruction to thy soul. Let him that giveth thanks in the end, call to thy remembrance, how the Minister giveth thanks at the end of the time of the public worship, which thou art to stay for them, as at the Table for saying of grace.

To conclude this, as thou feelest strength of body by taking corporal food: so labor to feel strength of grace, by receiving the food of the soul. And as thou perceivest that the body will famish, without nourishing of it daily; so the soul will perish where there is no vision. And as thou canst find in thy heart to be at cost for the bodily food, and canst labor and go far for it: so, such a love and hunger shouldest thou have for the food of the soul, that thou shouldest willingly be at cost for it, to labor for it, to seek it, as silver, and to search for it as treasury; that thou mayest come to the fear of the Lord, and find the knowledge of God.

Alas my heart is heavy, my soul is perplexed within me; Oh how wanting hitherto have I been of these duties, and ignorant of these meditations. I confess, I have risen without any true reverent remembrance of God; a few prayers, perhaps, I have made, more in sound of words, then with sighs and groans from an earnest affection of the heart. But now have I better understood how every morning, I am to demean myself; the Lord give me grace, what now I know, and thou (good man of God) hast so largely instructed me in, hereafter never to neglect.

Comfort thyself (my bowels) thou hast a large portion in the Lord's inheritance, I wish chiefly, that thou mayest prosper, as well as thy soul prospereth: thy beginnings in goodness; thy desire to increase in grace, & thy faithful endeavor to attain thereunto, by God's blessing, shall bring thee to perfection, and to thy desired wish in the end.

Thou hast spoken (I thank thee) comfortably unto thy servant: but if that I have now obtained thy grace, and that I be acceptable in thine eyes, before thou proceedest any further, I beseech thee to frame me a form of prayer for every morning, as may fitly agree with my former meditations.

(Faithful Gaius ) I very willingly condescend to this thy holy desire; if therefore it please thee, in this or the like manner, thou mayest frame thy prayer.

Blessed be thy name, (most gracious Father, the Lord of life) for that thou hast of thy goodness and mercy thus preserved me this present night past; and hast awakened me, raised me up, given unto me comfortable meditations, and a most sweet taste of thy heavenly graces; Oh my Father, my Father, how is my spirit delighted with these celestial joys! afford me still, I humbly beseech thee, the like measure of thy mercy daily, that I may ever feel these comforts, and never cease to praise thy goodness.

Indeed (O Lord) I freely confess unto thee, that I have lien in the bed of my corruptions, and slept in the dark ignorance of my mind, and therein took such delight, as if thou haddest not sent out the sweet beams of the light of truth, and called me up by thy faithful teachers, I had yet remained in the night of misdeeds, and perished in my sins.

Sythen therefore (O Lord) thou hast thus brought me from darkness to the light, and opened mine eyes to see that which before I could not discern; cause me now, I beseech thee, to shake off all fleshly drousines, that in so broad a sun-shine of the Gospel, I may not, as careless of spiritual thrist, sloathfully lie down again in the sinful corruptions of mine own heart: but so partake of the first resurrection in the state of grace, as I may enjoy the blessing of the second in the kingdom of glory.

I do acknowledge to thee, how without thee, I am (O Lord) very miserable, poor and naked, so as I am ashamed to come before thee; but in mercy do thou pity me, and clothe me with that fair raiment of Christ his righteousness, that I may be bold to draw near to the throne of grace; this best robe by the spirit put upon me, and give me the hand of faith to apply the same unto me, that I may thereby be preserved from the heat of thy wrath for sin, and escape eternal destruction. Give me grace (good Lord) to beautify my holy profession with ornaments of grace, good words, and good works; let me never want the linen of inward sincerity, nor the outward garment of Christian honesty, that I may be welcome to the company of thy Saints, the only comely creatures, whom thou (O Lord) hast washed and made clean.

Wash me (O Lord) with them, for I confess myself polluted with manifold sins; and that they stick so hard & cleave so fast unto me, that I cannot be delivered nor cleansed, except thou (my God) by thy merciful hand, the work of thy Spirit, dost rinse me in the precious blood of Christ. Surely, if it were not for the hope which I have of thy gracious favor, I should verily despair of my salvation. For when by the glass of thy word I see myself so unclean, my corruptions also to be so many, and withal, feel them so strong in me, I cannot but mourn with tears, and lament with heaviness of heart, my present estate deserving death, and justly causing me to fear rather damnation, then to have any hope at all of salvation.

But there is mercy with thee, (O thou blessed God of mercy) to which I now appeal, humbly craving at thy hands the full pardon of all my sins; behold (dear Father) the merits of my Redeemer, the price which he hath paid to satisfy thy justice, that so of thy goodness, thou mayest be well pleased with me, that my prayers may be granted, and my requests, which I now put up unto thee, may graciously be heard of thee.

It is thy will (O Lord) that everyone should have a calling to walk in, and that we should perform such duties diligently as do belong thereunto, now (Lord for thy mercy sake) as thou hast given me a calling, and desire to perform the charge laid upon me thereby; so, I do earnestly beseech thee, to help, guide, aide and strengthen me therein; put upon me that whole furniture of thine, for my spiritual warfare, that I may be armed at all assays, to resist, & also to prevail against all my ghostly enemies.

O Lord, thou knowest well how manifold the temptations be, which do follow all those that desire to live in, and by their callings religiously, and honestly. Thou doest also know, how I desire like a true Israelite, to walk before thee in godly simplicity, and towards the world without fraud or guile peaceably; but Satan is so powerful and often in his temptations, the world so full of deceitful allurements, and my heart so weak, and unable to resist, that (unless thou by thy spirit do aide me, by thy power defend me, by thy word instruct me, and by thy grace prevent me) I shall undoubtedly go astray from my intended purpose of well▪ doing.

O my God, help me, help me therefore (O my God). In all my just proceedings protect me: make my good purposes prosperous, if it be thy will, I heartily pray thee. Bend my mind ever to thy good pleasure and will, that I incline not unto wickedness, by ill company, ill counsel, ill examples of others, though for a time they flourish by il means

Make me (O Lord) to delight more in thy favor and love, then in the gain of all earthly goods. Possess so my heart with uprightness, and true intendment of just dealing, and peaceable walking towards all, in all my courses, that I may boldly come to thee, and make thee (my God) the Judge of all my actions.

Go out, Lord, before me, and let my eyes be this day as at all times, ever upon thee, that so before I speak, I may consult with thee; before I do anything, I may be advised by thee; that so in going out, and in continuing abroad, thy care may be over me, thy provident hand may help me, thy mercy also may cover me, that so, I may by thee return home in good peace and safety, through Jesus Christ, our Lord and only Savior, in whose name I further call upon thee, for myself, & for the whole Church, and every member of the same, in that holy form of prayer which he taught his blessed Apostle, saying, Our Father which art in heaven, &c.

For this (thou blessed servant of God) I most humbly thank thee; now if it please thee, proceed on to the second point, how I may carry myself abroad on the day time.

Hold thyself ( Gaius ) to this mornings work constantly; then go forth in God's name, fear not, neither be faint-hearted, for the Lord is with thee.

Walk as a Saint among men, striving daily to perfection: let them as apparently see thee to be come out of Satan's house of bondage spiritually, as they can behold thee out of thine own house bodily.

Live in the light of God's word, with respect unto all and everyone of God's Commandments, as thou doest walk with thy body, and sight of the eyes in the shine of the Sun.

Behold and look up often to the heavens, as thy eternal mansion; consider of the earth, as but the place of thy pilgrimage, not any continuing habitation. Think of thy remove all, prepare for a better home. Prouide for thyself with God; thereupon often set thy mind: but upon this world, vain and fading away, no more thē needs must: knowing that he, which is least entangled in mundane affairs, is most fit for God, and can with the greatest ease bid farewell to this world.

Make all the day time the manifestation of thy graces; thy calling, the circuit of thy walking, thy just dealing with men, the true trial of thy faith towards God: thy painful labor in thy vocation, the ordinary means of thy maintenance; be never either idle, or ill exercised.

In thy conversing with men, do as thou wouldest be done unto; buy and sell in truth and equity, moderate by mercy, what thou mayest have by law in extremity. Seek not gain unlawfully; neither that which may undo thy brother. Make no unjust prey vpō thy poor neighbors necessity: neither seek advantage upon mere mistakings in word or deed. He that trusteth thee, fail him not; frustrate not a hopeful expectation of thy goodness. Secrecies in friendship reveal not, no though the party become thy deadly enemy.

Be not hasty to promise, but thy word being past, keep it faithfully: deal warily, and yet live innocently. In company with persons unknown, have a wise respect to thy words and behavior: and be religiously suspicious: fear the worst till thou know more; as thou shalt find men worthy thy love, so afford it them, and therein proceed by degrees, and abide constant. Love only for virtues, and forsake not friendship because of human frailties.

Intermeddle not in other men's matters; be no busy body to speak or do without the compass of thy vocation. If thou be entreated to interpose thyself between parties, let thy words & advice tend to peace, and judge without partiality, be alike just therein to friend and foe.

To conclude, so live in the view of all, as none may justly condemn thee, though some maliciously slander thee: so also as all good men may behold thee in thy journey towards heaven, & as God's steward in thy course ready at every hour to give up thine account to the Lord, with a cheerful heart.

A men, amen, I beseech thee good God of Israel. For if every man would thus behave himself abroad, then would fraud and falsehood be sent packing; oppression would be suppressed; cruelty would be turned into Christian compassion, and friendly courtesies; biting usury, into works of mercy; unjust gain, by perjury, bribery, robbery, and simony, into just dealing, equity and piety. We should hear no more of hard heartedness, extortion, malicious revenging, the extremity of justice: the mischiefs of injustice: for all miss-deeds would be turned into alms-deeds, and duties of love, by which peace is preserved, and charity practiced. And so, though we were abroad, we should neither offend, nor easily be offended; and when we be returned home, we might sit down with joy to meditate upon God's mercies, to sing praise to him, to confer of the best things, & to be think our selves in the evening how to prepare our selves to our nights rest; in which point also I desire to be instructed. For having learned my mornings meditations, and the duties thereof, also how to carry myself abroad on the day, I would be glad (my Father) to know how to behave myself returning home, sitting in the house, and going to my rest at seasonable hours.

(Good Gaius ) I perceive thou art loath to break off, before thou hast perfected the work: it is my joy to go on with thee, being sure that thou doest willingly turn every good precept into a cōscionable practice. When therefore thou doest return home:

First, give thyself to meditation upon these things, 1. That as the end of the day cuts off thy worldly business abroad, and causeth thee to return home; even so the worlds end shall cut off all earthly businesses, and bring us to our everlasting home. 2. That as the setting of the Sun, and the darkness of the night covering us, doth make us, that we cannot follow our callings abroad; even so, by the declining of God's grace, the loss of the light of truth, blindness and dark error possessing us, we cannot follow the works of piety, nor do the duties of good Christians. 3. That as after thy long travel and absence from home, yet thou doest return again; even so, there is a time coming, when thou must, though here stayed very long, return to thy home, thy everlasting mansion. 4. That as thy house, being fair and pleasant, they also which live in it, lovely, peaceable, and joyful at thy coming, do much rejoice thy heart to enter in, and to sit down with them, having sustained much trouble abroad; even so, may it be great joy to us, after this miserable life ended, to enter into heaven, into that pleasant Paradise, and to sit down among that lovely, peaceable and joyful company of elect men and Angels. And on the contrary, as mā having had pleasures, honor, and all contentment abroad, returning home, to a filthy house, the people in it most disorderly, and nothing among them but wickedness, & the punishments thereof, woes, miseries, & much lamentations, as such a man, I say, would be exceedingly cast down to think that he must go to such a home; and it would be as bitter to him as death, to enter into his house; even so will it be to all such as here live in this world full of honor, pleasures and riches, with all fleshly and carnal contentment, whē they must needs go to their home, even hell, the harbor for all those that live and die irrepentantly, there to be tormented with the devils and his Angels forever.

Secondly, being entered into thy house and set down, then call to remembrance what God hath done for thee; what mercies he hath shown, what benefits bestowed, what friends raised, what comforts afforded, and so forth. And again on the other side, what evils prevented, what dangers avoided, how peaceably continued and preserved, and such like, that so the Lord for them may be most worthily magnified.

Consider what thou hast done, what duties performed, to see the continuance of grace, what duties omitted, and sins committed, to behold thy imperfections, and decay in goodness, except thou repent.

Thirdly, after these things, take God's book into thy hand, read it for thyself, & others, if thou hast a family, & conclude with prayer, and a Psalm of praises unto the Lord. And withal, meditate upon the candle, brought for thee to read by, that as thou canst not read without light; no more canst thou understand without the illumination of God's Spirit. 2. As the light of the candle, being in our eye but a little light; yet giveth a great light to the whole house; evē so doth that heavenly enlightening of God, though it seem never so little to worldly wisdom, yet doth it greatly enlighten us. 3. As while the candle is light, we can read, and it being out, we cannot see: no more can we see heavenly things, if once the light of God's spirit be taken from us. So likewise meditate, that the word is as fire, which thou sittest by. The fire thaweth off frostines, and expels cold: so the word melteth frozen hearts: it comforteth us going to rest; so doth the word, going out of the world: it trieth metals, so the word doth men. It divideth things, sending some upward, and leaveth some on the earth; so the word divideth people, some sending upward, some leaving below, &c.

Fourthly, in going to thy rest, think upon the ende of this earthly toylesomenesse, in the eternal rest: in putting off thy clothes, think how thou shalt at length be unclothed, and as thou art naked in a shirt, so shalt thou be naked in a sheet. Think also as thou arisest naked in the morning, and so returnest to thy bed naked in the evening: even so camest thou naked into the world and so naked shalt thou return again.

Fifthly, in lying down in thy bed, consider thy bed as thy grave: thy lying down, the laying of thy body in the place of the dead; the covering, the earthly molds upon thee: the closing of thine eyes, the representation of death: the sleep possessing thee, deaths ceasing upon thee: the impossibility to prevent sleep ever, the ineuitablenesse of death: the ringing of the bell, the sound of the last trumpet. Think by thy companion in bed, of the dead with thee in the grave; & that two may be together, the one received, the other refused.

Consider how, as a flea in the bed may bite thee, so the worms in grave shall eat thee: as sleep taketh away all care of the world from thee; so shall death in like manner set thee free from the same. And as thou doest not fear to sleep, because thou art in hope to awake again: so be not afraid to die, for that thou shalt arise afterwards to life eternal.

Lastly, as thou knowest thou hast a soul awaking; though thy body be sleeping: so know, that albeit thy body lie a while asleep in the grave; yet thy soul even then liveth and partaketh of joy: let this be for thy comfort.

Thus by these thy heavenly meditations, thy last thoughts being so fixed upon God and good things, before thou doest fall asleep, they will cause thee to lift up thine eyes to the Lord, to entreat him to take protection of thee, (for he neither slumbereth nor sleepeth, which keepeth Israel.) These will prevent vain dreams, idle fantasies, and prepare thy soul to better cogitations. Yea, thus graciously exercised, albeit thou doest lie down to rise again in the morning; yet wilt thou so rest secure, and lie down without fear, as one assured of life, though for this light thou behold it no more with bodily eyes, until the day of judgment. It is ever therefore best to have thy mind full of godly meditations, in betaking thyself to rest: and it shall not be amiss so to lie down, as thinking no more to rise till the last day: the preparation to death, doth not any whit sooner hasten it, but maketh it more comfortable when it doth come.

Blessed is that man, that thus meditateth of his mortality: happy is he, surely, that thus prepareth to his rest; undoubtedly he shall find the sweet fruits thereof in the end.

But I now desire to hear of some godly directions, how to meditate in the night season, if happily I do awake; but I think, I heard thee speak of prayer before I should go to my bed; therefore as it hath pleased thee, to set me down a form of prayer for the morning, so I beseech thee, afford me the like help for the evening.

It is, indeed ( Gaius ) as necessary to praise God, and to pray unto him in the evening, as in the morning; and therefore hast thou well done to put me in mind hereof. In the name therefore, & mediation of Christ Jesus, thus, or in some such like manner, mayest thou make thy prayers unto the Almighty.

Honor and praise be given to thee (most holy Father, my most gracious Lord, and strong protector) which hast of thy great goodness this day, both led me forth safely, and now brought me home in peace. This hath been thy mercy wholly, of which I have abundantly tasted, blessed be thy name therefore forever and forever.

I confess to thy praise and glory, O God, that by thy light I have walked, by thy power I have been preserved, by thy grace prevented from sins which I might have run into, from perils which I might have fallen into, and by thy spirit have I been directed in that, which hath been comfortable unto me, and wherein I have cause to rejoice

Albeit I do acknowledge, that in my best actions I have shown much human frailty, and not a little offended thy divine Majesty, in thought, in words, and in deeds; which yet, of thy great mercy, thou hast passed by, and not laid unto my charge, as thou mightest justly have done.

Now (O Lord) I beseech thee, so be still gracious unto me, for Jesus Christ his sake, and continue thy favorable countenance, and be ever with me; as heretofore, and this day past, so also the rest of my life, & this present night now come upon me.

Vnclothe me, I pray thee, of my old raymēt of unrighteousness, and make me to throw away all my unclean rags of filthy corruptions, that I may go in the whiteness of sincerity and holiness unto my eternal rest.

In the mean space, give me the candle light of the truth to shine unto me in this dark world, and make thy word as a fire to heat and enflame my affections with the love of thee (O God) and all goodness, that I may see the way, and go with a warm zeal of thy spirit, unto my grave.

And seeing I came naked into the world, and so must lie down naked, bringing nothing, neither carrying away anything; Oh bless me from covetousness, and greedy cares of this fading world; If I have but to live, let me be therewith contented.

Put away from me the fear of death, seeing it is but as a sleep, and cannot deprive me of life. Yea, sythen I am mortal, make me willing to go unto my rest, that I may cease to sin, and be freed from the manifold temptations, and troubles which accompany us here, that although my body lie in the grave asleep, my soul may ascend unto my blessed Savior, with whom I desire to be.

Sanctify unto me my rest, keep my mind in heavenly meditations, from unclean, unquiet and foolish dreams: and so refresh me by the quiet benefit of sweet sleep, that I may arise more cheerfully & comfortably in the morning to the labors of my particular calling.

While I do sleep, watch, I beseech thee, over me; cause thy holy Angels to pitch their tents about me, that so I may rest, and also arise in safety, and thereby be moved to laud and praise thee, still renewing my thanks, as thou doest renew thy mercies daily.

And now (Lord) going to my bed, I commend myself, my soul and body into the hands of thy fatherey protection, for thou art awake, when I sleep, and thou only art able to preserve me. If it so please thee now this night to take my life from me, and to remove me out of this vale of misery, this do (O Lord) of thy great mercy, pardon me all my sins, willful transgressions, negligences, and ignorances, evils committed, and duties omitted in any measure, manner, or any way displeasing to thy Majesty, and that for the death and passion, the righteousness, the merits and intercession of Jesus Christ thy Son, and our blessed Savior, I humbly beseech thee; and for his sake take up my soul to thy heavenly habitation, there to rest, until I come wholly body and soul unto thee, in that great day of the resurrection.

But if it yet please thee, still further to prolong my life; then I heartily pray thee (good God) of thy tender mercy, herein to hear me; that as days be added to the time of life, so graces may be increased; that as I grow in years, so may I also be fruitful in good works, increasing in grace, to thy praise, my better preparedness to death, and to my eternal comfort at the last day, the time of my perfect redemption, through Jesus Christ our Lord, to whom with thee, and that blessed Spirit be given all honor, glory and praise of me and all thy people, as is most due for all thy loving mercies, past and present, for the future hope of eternal bliss, this night and for evermore, Amen.

Now, if it please thee (my Father) proceed to the next point, and show unto me, what meditations I should have in the night season, if it happen, that then I should awake.

Let it, 1. put thee in mind of awaking from sin, as thou hast awaked frō sleep, that thou perish not by death. 2. Think also how God can make men which are dead in the grave, to live again, as easily, as he hath made thee to awake out of thy sleep. 3. By thy sudden awaking, to consider how suddenly thou mayest be raised up and summoned to judgment.

Secondly, by the darkness of the night, first, think of the spiritual darkness, in which natural men sinfully and desperately do sleep, to pray that God would open their eyes, to see the wonders of his law: then of the utter darkness, into which all such impenitent sleepers shall be cast, to move thee to mourn for them alive, that they may not be damned when they be dead; further, by this darkness so comfortless, behold also their comfortless estate; for as they cannot, which are in darkness, see either themselves, or others, or their way, or house, or friends, or enemies: no more can men in spiritual darkness, know thenselves nor the Church of God, nor discern the godly from the ungodly, nor the way of life, from the way of death: nor foresee perils, or the pit prepared for them, no more then men which remain in darkness can see to avoid the dangers, which they may fall into, until the light do again shine upon them.

Thirdly, (if thou canst) cal thy dreams to remembrance, by their vanity, judge of thy levity; by their uncleanness, thy filthiness; by their idleness, thy foolishness; by the fury in them, thy madness; by their much uncertainty, thy wavering and inconstancy; the delight in▪ their deceits, thy easiness to be led by delusions; the fearfulness in them, thy timorous heart; the seldom thoughts of goodness, thy much delight in wickedness, and little care of godliness.

Fourthly, in the silent night upon thy bed, it is good to fall into an examination of thine own heart: it is the time freest from disturbance, in respect of outward impediments, thou mayest have with thy soul free and peaceable conference. By a true and serious search, thou mayest find out thyself, and so be better known to thyself, and the more thou art acquainted with thy own corruption, the more wilt thou bewail thy wants, and seek after the grace of sanctification.

Fifthly, in thine inclination to sleep again, note thereby how a man may awake from sin, through God's mercy, and yet be ready to sleep again in sin, by his own infirmity.

Sixthly, before thou sleep again, commend thyself in some short prayer to God, according to the former meditations, and so asleep for refreshment, taking so much as may suffice nature, for more strength of labor, but not to satisfy the flesh to grow thereby lazy and lustful.

Oh what conceited Laodiceans are we! we, out of an ordinary profession in any measure above our brethren, hold our selves full of devotion; we judge our selves goodly Christians; rich in graces, flowing in goodness, lacking little to perfection; but, alas, now I see by the neglect of these things, that we are wretched and miserable, and poor, and blind, and naked: & I confess that the Lord hath cause to rebuke and chasten us, except we speedily grow more zealous and amend.

Indeed ( Gaius ) men are too wickedly careless of a holy conversation, and how to keep a good conscience towards God & man. Men seem to hate so very much popish superstition, as they neglect altogether Christian deuotiō; it is judged enough to be no Papist, though otherwise a man be little better then a very Atheist in all his courses.

Right so (my father) such as see it, may lament it, but not remedy it; I pray for better unto him that can reform it. But leaving this, proceed on, I beseech thee with me, as thou hast begun, and come to the last particular, how I may make myself ready for the sanctifying of the Sabbath.

I perceive that thy heart thirsteth after grace, the Lord more and more perfect the same so happily begun in thee.

First, besides these things before mentioned, carefully have in remembrance every day the Lord's day, to keep it holy when it cometh; therefore foresee thy business, neglect no ordinary labor, order thy worldly affairs so, as that day be set apart for the special and public worship of God, that so thy devotion be not hindered, nor the day profaned: he hath utterly lost the power of religion, that is careless of the Sabbaths sanctification.

Secondly, in the end of the week, judge by this holy course of thy growth in religion, of the death of sin, the strength of grace, of thy contempt of the world, and of thy desire to be with Christ: for by a constant course in this daily exercise thou shalt see these things more and more to increase upon thee, if, indeed, this work for every week, without formal and customary hypocrisy, in a holy and conscionable respect of thy duty, be religiously and constantly performed.

Thirdly, consider how thou hast passed over so many days, the allotted time for worldly labors, and so hast brought the week to an end, that so thou mayest meditate of thy shortening of thy days, and drawing nearer unto judgment. Also how thou hast ended days and weeks, and so shouldest end thy sins, and as times renew upon thee, and years increase, so shouldest thou be daily renewed in mind, and be increased in goodness; that so the longer thou doest live, the better thou may be; more holy to God, more upright to men; more spiritual, less worldly, more desirous of immortality, less regarding vanity; so living as thereby leaving a blessed name to posterity; so dying, as thou mayest enjoy a better life in eternity.

Fourthly, with the rest of thy former daily devotions, and every nights exercise and godly meditation, going to bed, add to this night these two considerations. That the week is as the end of the world, and the seventh day following, as the eternal Sabbath, when all the elect of God shall be assembled to worship him forever and ever.

Reverend Sir, although thus be ended the duties and meditations for the six days in the week, yet is not this work for every week fully finished. One thing remaineth, of which, though many have spoken, I beseech thee say something, and set down in a few words how I may behave myself upon this day of rest to sanctify it, and to keep it holy unto the Lord.

Friend, and faithful Gaius, thy desire is good, and I cannot but condescēd to thy request, to make up this so little a work for him that readeth it, which yet will be a most holy labor to him that practiseth it. Concerning this, thou art to know three things; first, what to do, before thou goest to the assembly, then how to demean thyself there; and thirdly, how to behave thyself afterwards.

What am I to do, I beseech▪ thee, in the morning?

Thou art not only now to perform thy every day mornings devotion, but thou must make a special preparation for this day.

First, awake early, and arise be times as thy age and health will suffer thee: the sooner up, the more ready for holy exercises, and longer time for them: It is meet thou shouldest as soon rise for the Lord's service to the souls safety, as in the week day for thyself, or earthly master to get maintenance for the body.

Secondly, being thus risen and ready, be earnest and ardent in prayer, and therein, first, for thy Pastor and Teacher, that God would enlarge his gifts upon him, that he would give him utterance and liberty of speech, that he might speak powerfully, that the spirit might work both in him, and by him effectually; that so he himself might be a preacher in word and works, a lively pattern of his doctrine in a holy life and conversation: then for thyself, and the rest of the hearers, that they might have prepared harts as good ground for the Lord's seed, that they might bring forth plentifully for the Lord's harvest, for your ministers encouragement, and your own comfort. After this, read some portion of Scripture, with the text to be handled, if he go on with a scripture, calling to mind what he hath spoken, & where he left, that so you may prepare your selves better to that which remaineth: and so with some sweet Psalm of comfort praise God.

Thirdly, and lastly, after all these things speedily dispatch all business of absolute necessity, avoid whatsoever is superfluous, leave as few as possibly may be at home, make hast to the assembly, and think whether thou art going, looking to thy feet before thou enter into the house of the Lord, and be more ready to hear, then to offer the sacrifice of fools.

Oh Lord God, how vnpreparedly come most into God's house, we do usually rush into the holy assembly, without doing any of these duties; from worldly business stuffed with cares of this life, which choke the seed of God's word: some out of the Alchouse, with red faces, bidding defiance to all sober spirits: other hardly gotten from their beds, having not shaken off their idleness, and perhaps their wantonness; other spend all the time in dressing and attiring themselves, that they may come to see, and to be seen, into the congregation, as the devils ensign-bearers of vanity & pride. Some come with covetousness, as Judas; some with hypocrisy, as Ananiah; some with envy, as the Pharisees; some with Prophanenesse and mocking spirits, like the Jews; some to cavil and catch advantage, as certain did in Jeremiah's days; some come for company, as good fellows, not for conscience; some only of a fashion, and of a custom taken up upon a kind of religion, but neither knowing why, nor wherefore, nor ever learning anything for their reformation. Some come for fear of man, but not of God; most that come, come as the people did to Ezekiel, to hear, but very few to do; because, indeed, they come not thus in a conscionable preparation. But I have been too long in this sorrowful complaint, show me, I pray thee, what I am to do, in the open congregation?

1. Be thou respective of God's presence, & the presence of his holy Angels.

2. Shew a reverent behavior in thine eyes, countenance & gesture of thy whole body, whether it be standing, sitting, or kneelings.

3. Wholly addict thyself to attentive hearing, joining with the minister and the rest of the congregation in all the public exercises, is the preaching of the word, in administration of the Sacraments, in distributing to the poor in their necessities, in prayer, and singing of Psalms unto God.

4. Avoid all wandering thoughts, idle gazing, drowsy sleeping, superstitious praying there alone; also private reading, and whatsoever may show either neglect, or contempt of the public administration of holy thing.

5. Continue constant with the congregation, abide to the end, and conclude with the rest; depart with a heart lifted up unto God, for such heavenly means of salvation: and so go forth with a reverent and a holy behavior in respect of God, of his Angels, of God's Ministers and his people, and in respect of departing so immediately from such holy and heavenly exercises, and also in regard of the place (but without superstition) set apart to so holy an end.

Alas, alas, how contrary hereunto are the most, and how defective are the best? I may mourn heavily for the multitude, and much lament my own wants: but as I hear now my duty, so will I endeavor to perform by God's grace more carefully hereafter, the present desire of my heart, and therefore proceed (thou best beloved Apostle of the Lord) to teach me what to do, when the public service to God is ended?

1. Preuent all present occasions of worldly unnecessary communication.

2. Betake thyself a while to some private place for private meditation and prayer upon that which thou hast heard & rememberest.

3. Receive that day so much nourishment only, as may satisfy for necessity, avoiding superfluity, arising of variety, which may cause drousines, dullness of spirit, and hinder thy meditation.

4. Use conference with other, and occasion them to holy speeches: if thou doest doubt, thou mayest perhaps be resolved, if thou hast forgot, the memories of other may help thee, as also give thee understanding in that thou thyself knowest not.

5. Being disposed to be merry, sing Psalms, abandon foolish and lewd sports, and vain company.

6. Forget not this day to show forth works of mercy, to visit the sick, to relieve the poor, and to comfort the afflicted.

Lastly, in the end of the day, praise God for the comforts thereof, remember what thou hast heard, and that which especially; concerned thyself; make some use of all, but forget not that, pray for a blessing, resolve to put what thou learnest, into daily practice, and then before thy rest, fall to thy daily devotion, and in all good things be ever constant unto the end.

O Lord grant me so great mercy, how happy were I, if thus I could do! I earnestly desire it, Oh that I could attain unto it. This were indeed a blessedness here, a heaven upon earth, a celestial felicity in a terrestrial place in this wretched state of misery. This pearl, if I could purchase, I offer willingly to give away all my carnal pleasures, all my worldly profits, all vain honor, and myself wholly for the love of it. For what am I, if I had all the world, without the effectual saving power and grace of the word? if I had all pleasure, and had no portion in the heavenly Paradise? If I had all honor, without certain hope of heaven? Woe would be to me, endless woes would seize upon me. I will therefore now resolve to walk with God, seek fellowship with the faithful, and abandon the ways of wickedness, whatsoever befalleth me in this present world.

A most blessed resolution: sweet soul go on and prosper: look for joyful fruits of thy blessed labor by well doing, thou shalt have assured hope of God's favor; boldness in Christ to go unto God; who will be to thee a Father, the Spirit a Comforter, as Christ thy Redeemer and Justifier. Fear not death, dread not hell; heaven is thine inheritance. The godly pray for thee, Angels accompany thee, the Law will not curse thee, the Gospel is for thy comfort, and thy conscience will speak peace unto thee. Satan dare not claim thee, God doth acknowledge thee for his own, and hath thee in his safe keeping to bring thee to heaven.

Blessed man of God, thou beloved of the Lord: thou hast comforted me, and spoken comfortably unto thy servant, the Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, and now behold thy servant, and the servant of the Lord, be it unto me according to all these thy words.

Yet (good Sir) before I end, I must needs crave a little more help. I was advised to pray upon the Sabbath day in the morning, before I go unto the public congregation, and in the evening, when the day is ended, vouchsafe, I beseech thee, to help my weakness herein also, and to set me down, how to pray morning & evening, on the Sabbath.

Friend Gaius, I am ready to further thy gracious desires in all good things, much rejoicing in thy unfeigned love to the Lord, and to the holy exercises of religion; I heartily wish thee herein all happy success, such fervency, such growth, such constancy, as thy example may move many to imitate thy virtues, and to join with thee in the way to eternity. Thus therefore mayest thou, or to the like effect, pray in the morning.

O Lord our God, whose will and commandment it is, that we should keep holy this day, as set apart, for the public worship and service of thy most holy name.

Now I do heartily beseech thee, in thy tender compassion and mercy, so to look upon me in Christ Jesus; that my sins may not be a wall of separation between thee and me, but that of thy gracious goodness through my blessed Savior, I may obtain full remission of all my sins; and by him the gift of thy most holy spirit, which may happily prepare and make ready my heart, that I may go to the holy assembly of thy Saints, as well prepared ground, fit to receive the good seed of thy most holy word.

Oh Lord, open mine eyes to see thy truth, mine ears incline to hearken attentively, bend my will to follow what I shall hear, that I may not be a bare hearer, but a doer of thy word.

Give me wisdom to judge of the truth, humility to receive it, faith to believe it, conscience to practice it; make it unto me the Savior of life unto life, a word of reconciliation, that I may forever by it, be won unto thee.

Withdraw my mind and affections wholly from everything, that may hinder me from the performance of my duty this day in thy divine service.

Take from me, blindness of mind, dullness of wit, disorderlines of affections, deadness of spirit, hardness of heart, unbelief, pride, selfeconceit, presumption of mercy, and wicked profaneness, that so I may not contemn, nor yet make light account of thy holy ordinances, the word read and preached, the administration of the Sacraments, prayer, and thanks giving, with the whole congregation.

Being set to hear (good Father) bless me from wandering thoughts, vain imaginations, Satan's suggestions, drowsiness of the flesh, and whatsoever is an enemy to the saving hearing of thy blessed word.

Sanctify my understanding rightly to conceive, my memory to retain and keep, and my heart truly to affect what thy servant shall speak unto me, and to the rest of thy people this day.

O Lord, open his mouth, that he may speak only thy truth, inform his understanding, settle his judgment, enflame his affections with that truth which he shall deliver unto us, and guide so his tongue, that he may speak wisely, seasonably, aptly, and also with great power of thy spirit to the heart and consciences of every of us his hearers so, as we may lively feel the power of thine own ordinance, and may also truly say of him, that thou, Lord, art most assuredly with him.

Give me, and the rest of thy flock, this grace, (O Lord God of heaven) I do humbly beseech thee, that as he shall teach soundly, aptly and powerfully; so we may all most humbly submit our selves unto his ministry, as well when he convinceth our errors, rebuketh us of sin, and threateneth God's fearful plagues for the same; as when he preacheth peace to the penitent, and comforteth the sorrowful spirit.

Oh let us not make exceptions against anything commanded him to speak: but rather judge him the more faithful, and so to love him more for the truth sake, and for his sincere handling of the same.

Qualifie him every way for us, as he may go wisely in and out before us, in soundness of doctrine, in holiness of life, in humility, in godly gravity, with wisdom and authority familiarly conversing among us.

And for his encouragement, make us willing to frequent diligently the Church, to hear attentively, to abide reverently, and to learn of him gladly, not to look upon his human frailties, but in true love to pass them by, to make much of him, lest we stumble at his doctrine. Make us conscionable towards him in his maintenance, to deal uprightly and liberally, that he may do the work of his ministry cheerfully.

And when we have heard thy word, bless us (O Lord) with conscience of holy meditation and prayer; suffer not me, nor any of thy servants, as the common custom is, to be content only to hear, and to remain still in ignorance and error, to come and go, and yet never the better; let not thy word so be the savor of death unto death, to our deeper condemnation.

O Lord pardon my former negligence, and forgive us all this wretched profaneness, and carelessness of our salvation, as if we were either soullesse, or senseless: Lay not this sin (O Lord) unto our charge but afford us thy grace to hear, & in hearing to learn, and in learning to believe, & so to profess constantly, and practice religiously every day more & more, till we become perfect in Christ Jesus.

Give me grace (O Lord) to avoid all occasions of profaning this day; keep me from ill company, and from all vain, carnal, & worldly minded people, which may withdraw my heart and thoughts from better things. Cause me to make conscience of my whole carriage, of my thoughts, words, and deeds, that by vain talk, lewd sports, light behavior, unnecessary businesses of the world, I may not myself be guilty of profaneness, neither by example may move others to do amiss.

Let my thoughts be upon that which I have heard, and other heavenly things, my words uttered to tend to edification. Let my mirth be that heavenly melody, singing Psalms to thee (O Lord) in my heart; and my company such, as I may either learn good from them, or do some good unto them; that so the day thus set apart wholly to thee▪ and divine exercises, we thereby may the better be furnished and made able in the week following to do the duties of our calling conscionably, in all truth and equity, to thy glory and our own comforts, & that for Jesus Christ his sake, our only Lord & Savior, in whose name, for myself, for this congregation, and thy holy Church universal, I call upon thee further, saying, Our Father, &c.

By the help of my God, I will surely make more conscience of this duty, then I have hitherto done. I well perceive the necessity of prayer before; for indeed, Paul may plant with his profound learning, & Apollos may water by his powerful eloquence, but all is nothing, except God give the increase; except he give eyes to see, ears to hear, and hearts to understand, the Teacher shall teach in vain, and we also hear in vain.

Thy resolution ( Gaius ) is very good; and thou hast also well considered of the necessity of prayer before thou doest go to God's house. Verily, the neglect of this holy duty, and the coming of people so profanely to God's worship (as thou formerly hast complained) without due preparation, is the very cause, why men reap so small fruit by the means. Cursed is their irreligious coming, their cursed customary serving of God, their hellish luke-warmenesse, their presumptuous profaneness, without any fear of God, estimation of God's ordinances, reverent respect of his ministers or care at all truly, of their own salvation. Oh days without pure devotion! O times for temporizers!

But go thou on (good Gaius ) as thou doest; and as thou still resoluest to do; he that is filthy, let him be filthy still, follow thou not their guise: pray continually, and the Lord deliver his people from the temptations of the times of lukewarmenes, and carnal security in a worldly peace, which is the blūter of zeal, the death of true devotion, the very prison of sincere piety, the breeder of Atheism, the cause of the contempt of religion, the nurse of proud presumption of mercy, of vanity & wantonness, with all kind of wickedness.

Sir, woeful experience hath proved this for truth, in many ages; I have learned it; but by your words I have more reason to consider of it. And therefore the Lord directing me, and in his mercy making good these fatherly aduisements upon me, that I may have the grace to follow the same. I hope hereafter to avoid better the occasions of evil, and the intrapments of Satā, & this seducing wicked world, which I will daily pray for, and in mercy I hope the Lord will hear me.

But (reverend Sir) lest I be too tedious, let it please you to finish this work, in adding that one thing remaining, which is a form of prayer upon the Sabbath day in the evening.

Having meditated somewhat before, of the doctrines, uses and instructions delivered, of the benefit of the Sacraments, of the excellency of religion, as also of the public worship, of the divine exercises, and of the fellowship of the godly; and in like manner, having considered what good thou hast received thereby, wherein informed for rectifying of judgment, wherein instructed to follow virtue, wherein reproved for amend̄t of life, wherein convinced of error, wherein comforted concerning affliction, and strengthened against temptation, thou mayest thus, or after such a like manner, both heartily praise God, and humbly pray unto him, as followeth.

O Lord God, most gracious and merciful Father, I do render unto thy heavenly majesty, all humble & hearty thanks, praising and lauding thy most holy name, for that of thy great compassion thou hast afforded unto me and thy people, the preaching of thy word, the effectual means of salvation, to as many as truly believe.

Oh how pleasant is thy dwelling place to all that delight in goodness! better is one day in thy house, then a thousand years elsewhere: right joyful are the feet of thy faithful messengers bringing to us poor souls the glad tidings of peace.

Oh that I might dwell in thy house forever; I had rather be there a doorekeeper, then dwell in the tents of the vain and wicked, though mighty in the world. Surely there is no company comparably to the blessed communion of Saints, who are Christ's members, the temple of the holy Ghost, and he in the midst among them.

Make me highly to esteem of the public assembly, where thy word is preached, and thy name called upon, and cause me ever to be unfeignedly thankful for the same.

Oh, it is thy exceeding great mercy towards me, and towards us all this day, that we may with such freedom and liberty enjoy that truth in peace, which the blessed Apostles taught and sealed with their blood; which many thousands of Saints after thē did profess and maintain with their very lives in the midst of bloody persecution, because otherwise they could not enjoy the benefit of the word.

What ingratitude were therefore this in us, if we should not laud thy name, & daily sing praises unto thy most divine Majesty, which hast thus in so great mercy dealt with us, that may without fear of open enemies keep public meetings, & frequent those places set up in the honor and praise of thy blessed son Jesus?

How unworthy should we make our selves of this unspeakable grace and favor, if we should carelessly neglect (as too many do) so great means of our saluatiō? Those that died for the truth, may well persuade us to the love of the truth; and they that shed their blood for preaching it, others also, who rather then they would not hear it, and enjoy the benefit of it, were contented to hazard their lives, they may justly condemn us of negligence, and shall rise up in judgment against us, if we will not leave our vain pleasures, and our worldly profits for it.

O Lord our God, lay not this iniquity to our charge, the too much neglect, if not contempt of the saving means of salvation, thou mayest in thy just judgment utterly deprive us of all means of our spiritual life, of all grace, and heavenly comforts; for that, indeed, we do not so esteem of the ministry of thy word, and of the Gospel of thy Son, as we should.

Turn us of thy mercy (O God) from the accursed loathing, to a blessed loving thereof. And make us to account of it, as a thing most precious, & to show the same in a more earnest seeking after knowledge therein, in a greater desire thereof, with fervency of spirit for the truth against sin in our selves and others; against superstition and idolatry, against profaneness, against contempt of good government, and base account of thy faithful ministers, then hitherto we have done: and cause us to bring forth also better fruits, worthy the Gospel of Christ, and our profession. That so it may appear, that we be Christians indeed, professors in good earnest, sincere lovers of the truth: that so these thy mercies may be established upon us, continued with us, and propagated to posterities; whereby not only we, but even our children, & children's children may have cause herein with us to magnify thy name forever, and forever.

And here (O Lord) I call not upon thy name for myself alone, and these thy people known unto me, but for all thy whole Church everywhere in all the world: remember them (Lord) in thy mercy: call those that are not yet called; confirm such as are; bring back such as slip out of the way; resolve such as stand doubting; raise up such as do fall; comfort the afflicted; stand by such as be in combat with the devil, with the world, or with the strong and violent stream of corruptions flowing out from their own evil hearts. Stand by them (good Lord) help them for the victory, and deliver them from evil, and by thy grace ever either prevent their falls, or forgive their offenses.

Bless these particular Churches of England, Scotland, and Ireland, and herein especially the principal member of the same, our dread Sovereign the Kings, Majesty, the Queen, Prince Charles, Frederick Prince Elector, and the Lady Elizabeth, the Honorable Council, and worthy Nobles, the Ministry and Ministers of thy Gospel, and all Schools of learning, for the furtherance of religiō.

Lord continue peace among us, unite our hearts in one in the truth, and for the truth: cause justice in true judgment to be maintained, grievous wrongs and oppressions to be utterly suppressed good, works of zeal, mercy, & piety to be every way furthered, and the instruments to be highly aduāced. And if there be any enemies to thee (O God) and to thy people maintaining that man of sin, (O Lord thou mighty God of heaven) reveal them to the world, discover all crafty Ahithophel's, set thyself against them, and all wicked seducers misleading thy people by error into Antichristian superstition and idolatry, and either convert them, or confound them, for the safety of thy people and their great peace, yea for the more full manifestation of thy hatred against that man of sin, against that tyrannical regiment, and that bloody persecuting power, with all the treacherous, and traitorous adherents to the same; and this do, (O Lord) for thy own name sake also, even for the merits of Christ Jesus our only Lord & Savior, in whose name we pray unto thee, as he hath taught us saying, Our Father, &c.

I give unto thee, (thou mā of God) most humble thanks for this so great labor, undertaken for my sake, I wish I could recompense this thy so great goodness: but albeit I cannot, I doubt not, but he that is able, and hath promised to reward every good work, he assuredly will, to whom I shall daily pray, that he may recompense, and everlastingly bless thee for every good deed, even so, Amen.

I thank thee (good Gaius ) I have done but my duty, of God I deserve nothing: of thee, for a requital, I look for no more, but that, which I know already thou wilt do, even constantly make to a good use of all. Therin the Lord bless thee, and I am satisfied, and so farewell, till our next meeting.

The Lord be with thee my Father, my Father, and his holy Angels take safe custody of thee forever and ever.